Field  Columbian  Museum 

Publication  8i 

Anthropological  Series  Vol.  V 


TRADITIONS  OF  THE  ARAPAHO 

COLLECTED   UNDER  THE   AUSPICES  OF  THE  FIELD 

COLUMBIAN  MUSEUM  AND  OF  THE  AMERICAN 

MUSEUM  OF  NATURAL  HISTORY 


BY 

George  A.  Dorsey 

Curator,  Department  of  Anthropology 

AND 

Alfred  L.  Kroeber 

Department  of  Anthropology,  University 
of  California 


Chicago,  U.  S.  A. 

October,    1 903 


'*V 


P'lELD  Columbian  Museum 
Publication  8i 
Anthropological  Series 


Vol.  V 


TRADITIONS  OF  THE  ARAPAHO 

COLLECTED    UNDER  THE    AUSPICES  OF  THE  FIELD 

COLUMBIAN  MUSEUM  AND  OF  THE  AMERICAN 

MUSEUM  OF  NATURAL  HISTORY 


BY 

George  A.   Dorsey 

Curator,  Department  of  Anthropology 

AND 

Alfred   L.   Kroeber 

Department  of  Anthropology,  University 
of  California 


Chicago,  U.  S.  A. 

October,    1 903 
THE  LIBRARY  OF  THE 

APR  2  5 1949 

UNtV£RS:TY  OF  tLUKO^ 


TRADITIONS   OF   THE   ARAPAHO 

BY 

George  A.  Dorsey  and  Alfred  L.  Kroeber 


INTRODUCTION. 

The  following  traditions  are  the  result  of  independent  research 
among  the  Arapaho  by  George  A.  Dorsey  and  Alfred  L.  Kroeber.  The 
traditions  which  are  followed  by  the  letter  "D"  were  obtained  by  the 
former  in  behalf  of  the  Field  Columbian  Museum  among  the  Southern 
Arapaho  of  Oklahoma;  those  followed  by  the  letter  "K"  were  collected 
by  the  latter  among  the  Southern  Arapaho  of  Oklahoma  and  the  North- 
ern Arapaho  of  Wyoming,  for  the  American  Museum  of  Natural  His- 
tory as  part  of  the  Mrs.  Morris  K.  Jesup  Expedition.  Each  author  is 
entirely  responsible  for  his  own  material  including  abstracts  and  notes. 
The  greater  part  of  the  material  recorded  by  both  authors  was  obtained 
through  Cleaver  Warden,  a  full-blood.  Certain  traditions  forming 
part  of  the  research  of  the  senior  author  among  the  Arapaho  have 
been  incorporated  in  a  paper  devoted  to  the  Sun-dance.  The  contri- 
bution of  the  junior  author  was  originally  intended  to  be  issued  as 
Part  II.  of  "The  Arapaho"  in  Vol.  XVIII.  of  the  Bulletin  of  the  Ameri- 
can Museum  of  Natural  History. 


CONTENTS. 


I. 

2. 

3- 
4. 
5- 
6. 

7- 
8. 

9- 

10. 

II. 

12. 

13- 
14. 

15- 
16. 

17. 
18. 
19. 
20. 
21. 
22. 

23- 

24. 
25. 
26. 
27. 
28. 
29. 
30. 
31. 
32. 

33- 
34. 
35- 
36. 
37. 
38. 
39. 
40. 


Origin  Myth  (fragmentary).     D.      - 

Origin  Myth  (fragmentary).     D.  - 

Origin  Myth  (fragmentary).     K.       -  -  - 

The  Origin  of  Culture.     K.         -  -  -  - 

The  Flood.    K. 

The  Flood  and  Origin  of  the  Ceremonial  Lodges.     K. 

Origin  of  the  Ceremonial  Lodges.     D.        - 

Origin  of  the  Kit-fox  and  Star  Lodges.     D.      - 

Origin  of  the  Ceremonial  Lodges.    K.        - 

Lime-Crazy.     D.  - 

Lime-Crazy.     K.         -----  - 

Origin  of  the  Buffalo  Lodge.     D.  -  -  - 

Origin  of  the  Buffalo  Lodge  and  the  Sacred  Bundle.    D. 

Origin  of  the  Buffalo  Lodge.     K.  -  -  - 

Origin  of  the  Seineniinah''waa"t.     K.  -  -  - 

N 

N 

N 

N 

N 

N 

N 

N 

Nih'a"ca"'s  Feast  of  Beaver  stolen  bv  Coyote.     D. 

N 

N 

N 

N 

N 

N 

Nih'a"ca"  fecit  ut  Membrum  Virile  demigret.     D. 

N 

N 

N 

N 

N: 

N 

N 

N 


V 


D. 
K. 


K. 


h'a"(pa"  loses  his  Eyes.     D. 
h'a"(;a"  loses  his  Eyes.     K. 
h'a"9a"  and  the  Magic  Arrows. 
h'a"9a"  and  the  Dwarf's  Arrow 
h'a"ga"  and  Coyote.     D. 
h'a"(;a"  and  Coyote.     K.     - 
h'a"5a"  and  Coyote.     K. 
h'a"Qa"  and  the  Deer  Women. 
h'a"9a"'s  Feast  of  Beaver  stolen  by  Coyote 
h'a"(;a"  and  the  Beavers.     K. 
h*a"9a"  and  the  Dancing  Ducks.     K. 
h'a"(;a"  and  the  Dancing  Ducks.     D. 
h'a"(;a"  and  the  Elks.     K. 
h'a"(;a"  Penem  trans  Flumen  mittit. 
h'a"(;a"  Penem  trans  Flumen  mittit. 
h'a"(;a"  fecit  ut  Membrum  Virile  demigret, 
h'5°<;a°  pursued  by  the  Rolling  Stone.     D. 
h'a"(;a"  pursued  by  the  Rolling  Stone. 
h'a"9a"  pursued  by  the  Rolling  Stone. 
h'a"<;a"  pursued  by  the  Rolling  Skull. 
h'a"(;a°  disguises  himself  as  a  Woman 
h'a"(pa"  and  the  Two  Maidens.     D. 
h'a"9a"  and  the  Mouse.     K.     - 
h'a"9a"  and  his  Mother-in-law.     D. 
One-Eyed-Sioux  and  his  Mother-in-law.     K. 


D. 

K. 


K. 
K. 
K. 
D. 


Page 
I 

3 
4 
7 
8 

13 

20 
21 
22 

23 
29 

31 

42 
49 
49 
50 
51 
52 
54 
55 
56 
56 
56 
57 
58 
59 
60 
61 
63 
63 
64 

65 
68 
69 
70 

71 
73 
74 
75 

n 


viii  Contents. 

Page 

41.  Nih's"9a"  usurps  a  Father's  Place;  Origin  of  Death.     D.  -  -        78 

42.  Nih'a"9a"  and  his  Daughter.     K.  -  -  -  -  -  82 

43.  One-Eyed-Sioux  and  his  Daughter.     D  -  -  -  -       82 

44.  Nih'a°9a"  and  the  Seven  Sisters.     K.  ....  86 

45.  Nih'5"9a"  and  the  Seven  Sisters.     D.  -  -  -  -       88 

46.  Nih'a°(;a"  and  Panther- Young-Man.     K  -  -  -  q6 

47.  Nih'a"9a"  and  Whirlwind-Woman.     K.  -  -  -  -       97 

48.  Nih'a"9a"  and  Whirlwind-Woman.'    D.  -  -  -  -  98 

49.  Nih'a"(;a"  and  the  Bear-Women.     K.  -  -  -  -  -      loi 

50.  Nih'a"9a"  and  the  Bear-Women.     D.     -  -  -  -  -  103 

51.  Nih'a"<;a°  and  the  Young  Men  race  for  Wives.     D.  -  -  -      105 

52.  Nih'a°(pa"  and  the  Mice's  Sun  Dance.     K,         -  -  -  -  107 

53.  Nih'a"(;a"  and  the  Mice's  Sun  Dance.     D.  -  -  -  -      108 

54.  Nih'a"(;:a"  cuts  his  Hair.     D.        -  -  -  -  -  -  109 

55.  Nih'a"(pa"  cuts  his  Hair.     K.  -  -  -  -  -  -      no 

56.  Nih'a"(;a°  goes  Fishing.     K.        -  -  -  -  -  -  11 1 

57.  Nih'a"?a"  sharpens  his  Leg  and  dives  on  the  Ice.     K.       -  -  -      112 

58.  Nih'a"(;a"  dives  on  the  Ice.     K.  -  -  -  -  -  -  113 

59.  Medicine-Man  Kingfisher  dives  through  the  Ice.     D.       -  -  -      115 

60.  Nih'a"9a"  imitates  his  Host.     D.  -^-  -  -  -  118 

61.  Nih'a\a"  imitates  his  Host.     K.       -----  -      120 

62.  Nih'a."(;a°  and  the  Dwarf.     K.     -  -  -  -  -  -  120 

63.  The  Woman  and  the  Horse.     K.      -  -  -  -  -  -      121 

64;  How  the  Dwarfs  were  killed.     K.  -  -  -  -  -  122 

65.  How  the  Cannibal  Dwarfs  were  killed.     D.  -  -  -  -      122 

66.  The  Cannibal  Dwarf.     D.  -----  -  124 

67.  The  Dwarf  who  tried  to  catch  a  Woman.     K.        -  -  -  -      124 

68.  The  Dwarf  who  caught  a  Woman.     K.  ....  125 

69.  Sleepy- Young-Man  and  the  Cannibals.     D.  -  -  -  -      126 

70.  The  Beheaded  Ones.     K.  ......  i^^ 

71.  The  Cannibal  Babe.     K.        ------  -      136 

72.  The  Woman  and  the  Monster.     D.        -  -  -  -  -  136 

73.  The  Woman  who  gave  birth  to  a  Water  Monster.     D.     -  -  -      140 

74.  The  Water  Monster.     K.  ......  142 

75.  The  Water  Monster  slain.     D.         -----  -      143 

76.  The  Man  who  became  a  Water  Monster,     K.  ...  145 
'j'j.  Snake-Boy.     D.           --------      147 

78.  The  Man  who  became  a  Snake.     D.      -  -  -  -  -  150  • 

79.  The  Woman  who  had  Beaver  Children.     D.  -  -  -  -      151 

80.  Bear,  the  Six  Brothers  and  the  Sister.     D.        -  -  -  -  152 

81.  Foot-Stuck-Child.     K. 153 

82.  Foot-Stuck-Child.     K.      -  -  -  -  -  -  -  160 

83.  Splinter-Foot-Girl.     D.  -  -  '  -  -  -  -  -      161 

84.  Tender-Foot-Woman.     D.  -  -        .    -  -  -  -  179 

85.  Light-Stone.     D.         --------      181 

86.  Badger- Woman.     D.        -  ..  .  .  .  .  190 

87.  Badger-Woman.     D.  .......      1^2 

88.  Badger-Woman.     K.        -  -  -  -  -  -  -  200 


Contents. 


89.  Nariniiha,  the  Substitute.    D.  -  -  -  - 

go.  The  White  Dog  and  the  Woman.     D.  - 

91.  The  White  Dog  and  the  Woman.     K.         -  -  - 

92.  The  White  Dog,  the  Woman  and  the  Seven  Puppies.     D.     - 

93.  The  She  Bear  and  the  Two  Brothers.     D.  -  - 

94.  The  Adulterous  Bear.     K.  -  -  -  -  - 

95.  The  Bear  and  the  Old  Men.     K.      - 

96.  The  Bear  who  painted  himself.    K.        - 

97.  The  Deceived  Bear.     K.       -  -  -  -  - 

98.  The  Bear  and  the  Skunk.     D.    - 

99.  The  Quarrelling  Porcupines.     K.     - 

100.  The  Painted  Porcupine,     D.     - 

lor.     Thunder-Bird  and  White-Owl.     D.  -  -  - 

102.  Raw-Gums  and  White-Owl-Woman.     D.        -        v   - 

103.  The  Skunk  and  the  Rabbit.     K.     - 

104.  Turtle's  War-party.     K. 

105.  The  Girl  who  became  a  Bear.     K.  ... 

106.  Big  Owl,  Owner-of-Bag.     D.      - 

107.  The  Red  Speckled  Horse.     D.       - 

108.  The  Man  who  sharpened  his  Foot.     K. 

109.  The  Man  who  sharpened  his  Foot.     K.     - 
no.     The  Lame  Warrior  and  the  Skeleton.     D.      - 

111.  Mulier  cuius  Vagina  Multis  Dentibus  insita  est.     D. 

112.  The  Man  who  brought  back  the  Dead  Body.     K. 

113.  The  Sioux  Woman  who  acted  as  a  Man.     K.        - 

114.  The  Faithless  Woman  and  the  Kiowa.     K.     - 

115.  Laughter.     K.  -----  - 

116.  The  Horse-Tick.     D.      - 

117.  The  White  Buffalo  Cow.     D.  -  -  -  - 

118.  The  Eight  Young  Men  who  became  Women.     D.     - 

119.  Journey  to  the  Owners  of  Moon-shells.     D.  -  - 

120.  Split-Feather.     D.  -----  - 

121.  Spitting-Horn-Shell  and  Split-Rump.      D.  -  - 

122.  The  White  Crow.     K.    - 

123.  Man-Above  and  his  Medicine.    D.  -  -  - 

124.  Skull  acts  as  Food-getter.     D.  .... 

125.  The  Deceived  Blind  Man.     D.       - 

126.  The  Deceived  Blincl  Man.     K.  '  -  -     •       - 

127.  The  Deceived  Blind  Man  and  the  Deserted  Children.     K. 

128.  The  Deserted  Children.     K.     - 

129.  The  Young  Man  and  his  Father-in-law.     K.         - 

130.  Blood-Clot-Boy.     K.       -  -  -  -  -  - 

•131.     Blood-Clot-Boy  and  White-Owl.     D.         -  -  - 

132.  Blood-Clot-Girl.     K. 

133.  Blood-Clot-Girl.     D. 

134.  The  Porcupine  and  the  Woman  who  climbed  to  the  Sky.     D. 

135.  The  Porcupine  and  the  Woman  who  climbed  to  the  Sky.     D. 

136.  The  Porcupine  and  the  Woman  who  climbed  to  the  Sky.    K, 


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205 
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227 
227 
228 
228 
228 
229 
230 
231 
231 
236 

237 
238 

239 
247 
257 
258 
259 
260 
261 
261 
262 
263 
263 
264 
266 
267 
269 
272 
275 
277 
278 
282 
285 
286 
293 
294 
298 

304 
310 

311 
321 

330 
332 


Contents. 


137.  The  Porcupine  and  the  Woman  who  climbed  to  the  Sky. 

138.  The  Porcupine  and  the  Woman  who  climbed  to  the  Sky. 

139.  Found-in-Grass.     D.  _  .  .  .  . 

140.  Found-in-Grass.     D.       -  -  -  -  - 

141.  Found-in-Grass.     D.  -  -  -  - 

142.  Found-in-Grass.     K.       - 

143.  Found-in-Grass.     K.  _  .  .  .  . 

144.  Blue-Bird,  Buffalo- Woman,  and  Elk-Woman.     K.    - 

145.  Blue-Feather,  Buffalo-Woman,  and  Elk-Woman'.    D.      - 

146.  Blue-Feather  and  Lone-Bull.     D.         -  -  - 
Abstracts        ....... 


Page 

K.  - 

-  339 

K. 

340 

- 

-   341 

- 

350 

- 

-   356 

- 

378 

- 

-  .387 

- 

388 

- 

-   395 

- 

404 

- 

-   419 

TRADITIONS   OF  THE   ARAPAHO. 

I. — Origin  Myth  (Fragmentary). 

In  the  first  place  there  was  nothing  but  water,  except  the  water- 
fowls ;  and  the  Grandfather  saw  that  there  was  a  Father  [flat  pipe]  of 
the  Indians  floating  on  the  water,  on  the  four  sticks  (tripod).  Knowing 
that  that  person  floating  on  the  water  was  fasting  and  weeping  and  cry- 
ing, and  seeing  that  he  was  really  fasting  for  the  good,  the  Grandfather 
took  mercy  on  him.  So  the  Father  floating  on  the  water,  and  who  was 
fasting  on  this  tripod,  called  all  the  water-fowls,  and  so  they  all  came. 

'"Now,"  says  this  man,  "I  want  some  of  you  who  can  do  the  work 
of  diving  to  come  and  search  for  the  bottom  of  the  sea  and  see  if  you 
can  find  dirt."  So  they  all  came  in  rotation  according  to  their  size. 
And  they  dived  and  came  out  dead.  It  took  some  days  for  these  birds 
to  dive.  Finally  it  was  the  turn  of  the  duck,  who  was  somewhat  timid 
about  doing  this  work,  and  he  said,  "I  guess  I  will  try  my  luck  and  see 
if  I  can  do  this  work."  So  the  duck  dived  and  was  a  few  days  and 
nights  under  the  water,  and  the  Father  who  was  on  the  tripod  was 
anxiously  watching  to  see  the  return  of  the  duck,  and  the  time  came  and 
he  saw  the  sign  of  its  return  on  the  surface  of  the  water  as  though  the 
duck  was  coming.  And  as  the  duck  came  out  of  the  surface  of  the  water 
(his  feet  closed  the  moment  he  barely  reached  the  bottom)  it  had  mud 
stuck  to  its  claws.  The  Father  took  it  and  cleaned  its  feet,  and  the 
mud  that  was  on  its  feet  he  put  on  his  pipe.  Still  it  was  not  satisfactory. 
There  was  not  enough  to  do  good.  So  the  turtle  came  swimming 
toward  the  tripod  and  said,  "I  am  going  to  try  too."  So  he  went  down 
and  down  days  and  nights,  for  a  long  time.  Toward  the  last  the  man 
saw  the  bubbles  coming  up.  The  circles  of  water  began  to  form  and  the 
turtle  came  up  with  his  feet  closed  together.  The  Father  took  him 
and  stretched  his  legs  apart  and  took  the  mud  oflf  from  the  four  feet. 
And  these  were  the  two  animals  that  did  the  work  in  diving  to  the 
bottom  of  the  sea  to  get  the  clay.  The  Father  took  the  clay  and  put  it 
with  the  other  and  spread  it  out  thin  and  then  he  dried  it.  As  soon  as 
the  clay  was  (Jry  he  went  to  work  and  just  took  a  piece  of  this  clay 
and  blew  it  toward  the  northeast,  and  then  toward  the  southeast  and 
then  toward  the  northwest,  and  then  toward  the  southwest,  and  what 
was  left  he  took  and  gave  it  a  swing  and  commanded  that  the  earth 


2  Field  Columbian  Museum — Anthropology,  Vol.  V. 

come.  Then  he  took  a  rod  and  made  different  motions  over  the  waters 
for  the  rivers.     Where  the  dirt  was  the  thickest  he  caused  mountains. 

After  the  earth  was  made,  there  was  nothing  to  grow.  It  was 
barren.  This  man  then  says,  "I  have  to  have  servants  to  watch  and  to 
dig  the  earth."  So  the  Father  made  the  sun  and  moon,  to  represent 
man  and  woman.  After  this,  he  said,  "Before  I  do  more  I  have  got 
to  make  a  man  and  to  make  a  woman  to  inhabit  this  earth  to  represent 
the  sun  and  the  moon."  So  he  went  to  work  to  make  clay  images  of 
those  two  people,  man  and  woman.  So  he  made  them  out  of  clay. 
There  they  were  in  clay.  The  sun  causes  the  trees,  the  grass  and  the 
vegetation  to  grow.  After  the  sun  and  moon  had  been  made  and  these 
two  people,  he  caused  the  trees  and  the  grass  and  vegetation  and  the 
animals  and  beasts  and  birds  to  live. 

Then  these  two  people,  man  and  woman,  were  identical.  This 
man  and  woman  were  virtuous  at  that  time.  There  was  nothing  of 
connection  at  that  time.  It  was  commanded  that  there  be  a  day  and 
night,  seasons  of  the  year  and  that  there  should  be  summer  and  winter, 
t^hat  the  grass  be  new  one  season  and  old  one  season.  When  the 
command  was  made  that  there  were  to  be  lojdges,  the  Willow  lodge  was 
commarided  to  be,  and  also  other  lodges — the  Thunder-bird,  Club- 
Board,  Buffalo  Women's,  Sweat  lodge,  Lime-Crazy,  Dog-Soldier  and 
the  Old  Men's  lodge.     The  oldest  one  was  the  Sweat  lodge. 

Man  was  now  asked,  "Where  are  you  going  to  place  yourself?" 
After  thinking^  of  it  some  time  he  left  it  entirely  with  the  Father, 
and  they  were  left  just  the  way  they  were,  and  time  passed  on  and  on, 
and  all  the  fruits  grew.  Then  the  Father  said  for  male  and  female 
beasts  of  every  description  and  fowls,  genital  organs  shall  be  located, 
but  for  the  human  beings — choice  how  they  shall  be  located — that  shall 
be  decided  later  on. 

Then  the  Father  told  this,  man  and  woman  that  all  the  lodges  or 
commands  laid  down  for  them  should  be  made  up  of  birds,  beasts,  and 
the  different  kinds  of  paints  and  fruits  and  that  the  animals  should 
never  be  worthy  to  belong  to  any  of  these  lodges.^— D. 

Told  by  Hawkan.  See  also  Nos.  i  and  2.  A  much  more  extended  and  detailed  Origin  Myth 
may  be  found  in  the  author's  "Arapaho  Sun  Dance,"  Field  Columbian  Museum,  Anthropologi- 
cal Series,  Vol.  IV.  The  Flat-Pipe  is  the  tribal  "medicine"  of  the  Arapaho,  and  is  in  the  keeping 
of  Weasel-Bear,  in  Wyoming.  The  "ofhcial"  version  of  the  ."Arapaho  Origin  Myth  is  told  only  during 
the  performance  of  rites  connected  with  the  Flat-Pipe  ceremony.  The  Flat-Pipe  in  Arapaho 
mythology  is  really  the  Creator,  and  is  held  in  greater  veneration  than  the  Sun. 

For  the  origin  of  death,  which  is  usually  told  in  connection  with  this  m^th,  see  No.  41. 


Oct.,  1903.     Arapaho  Traditions — Dorsey  and  Kroeber.  3 

2. — Origin  Myth  (Fragmentary). 

At  one  time  there  was  nothing  but  water  on  the  face  of  tlie  earth. 
There  were  a  nian,  wife  and  boy  floating  on  a  flat  pipe.  (It  had  a 
wooden  stem  then.)  These  people  were  on  this  flat  pipe  for  days 
and  nights. 

One  day  their  boy  became  very  tired  of  being  confined  in  one  place 
and  said  to  his  father,  "My  father,  I  wish  you  would  try  and  provide 
a  big  place  to  play  on,  so  that  I  can  run  about."'  This  boy  was  able 
to  get  around.  The  father  thought  that  the  boy 'really  meant  what 
he  said.  Then  he  called  forth  all  the  water-fowls.  "Now  I  want  all  of 
you  birds  to  decide  among  yourselves,  who  is  the  best  diver ;  my  dear 
boy  wishes  an  earth  to  live  on ;  he  says  that  he  is  getting  tired  of  being 
in  a  close  place."  After  a  consultation,  the  duck  was  selected  as 
the  best  diver. 

So  the  duck  went  down  in  the  water  and  remained  for  a  long  time, 
and  barely  touched  bottom.  When  it  touched  the  bottom  of  the  water 
it  was  out  of  breath,  but  slowly,  came  up  to  the  surface,  eyes  partly 
closed ;  in  its  feet  it  had  some  pieces  of  clay.  This  man  then  took  the 
clay  from  the  duck  and  threw  it  all  around  him,  commanding  that  there 
should  be  dry  land  for  them.  It  was  so  small  that  the  boy  was  not 
satisfied  with  it.  ''My  dear  father,  this  is  rather  too  small,  and  I  can- 
not go  very  far  without  getting  drowned.  Surely  you  ought  to  con- 
sider my  plea  and  have  the  land  made  larger,"  said  the  boy.  "All  right, 
son,  I  shall  call  the  water-turtle — those  that  have  red  edges  on  their 
armor — and  have  hini  dive  for  more  clay,"  said  the  father.  So  the 
_  turtle  went  and  dived  and  was  in  the  water  for  some  time.  Finally 
there  was  a  bubbling  on  the  surface  and  there  came  out  the  turtle,  alive. 
It  had  gathered  clay  and  placed  it  on  the  four  sides  of  its  body  (the 
hollow  places).  This  man  then  took  the  clay  and  scattered  it  all 
around  him,  comyianding  that  there  should  be  .more  land ;  it  was  made, 
accordingly.  The  land  was  as  far  as  they  could  see  the  horizon.  Tliis 
boy  was  satisfied  then.  This  man,  seeing  these  people  needed  some 
water,  took  the  pipe,  then  motioned  in  the  four  directions  with  it 
slowly.  Thus  the  rivers  and  the  creeks  were  made,  all  running  from 
the  foot  of  the  mountains  and  hills. 

This  man  then  lived  on  dry  land  with  his  family.  He  took  the 
duck  and  turtle  and  placed  them  with  the  flat  pipe.  Some  time  after- 
wards, these  made  Indian  corn  for  the  first  food.  Thus  the  earth  was 
made,  and  the  flat  pipe  contained  then  the  body  of  a  duck,  and  turtle  and 
corn.  This  was  the  beginning  of  the  people  and  the  earth,  as  it  is  at 
present  taught  to  the  young  people. 


4  Field  Columbian  Museum — AnthropoloCtY,  Vol.  V. 

The  man  said  that  when  there  should  be  a  change  of  hfe,  the  whole 
flat  pipe  would  be  petrified.  The  mouthpiece  resembles  the  bill  of  a 
duck,  and  the  pipe  itself  is  partially  petrified.' — D. 

Told  by  Adopted.    See  notes  to  Nos.  i  and  3. 

3. — Origin  Myth  (Fragmentary).' 

On  a  stand  of  four  sticks,  on  which  was  .the  pipe,^  there  sat  a  per- 
son. Beneath  him  something  shining  was  visible.  It  was  water.  The 
man  said :  "What  shall  I  do  ?  Where  shall  I  keep  this  pipe,  since 
the  water  is  everywhere,  as  far  as  my  eye  can  reach.  I  am  floating 
about.  I  am  above  the  pipe  on  this  stand,  continually  sitting  in  the 
same  position.  I  am  unable  to  do  anything  for  myself  and  for  the 
pipe."  As  he  floated  he  saw  water  birds  of  many  kinds.  He  decided  to 
call  them ;  then  he  called  them  to  come  to  him.  Then  there  came  to  him 
from  all  directions  birds  of  many  kinds,  and  he  said  to  them:  "Here 
I  am  on  this  stand,  together  with  the  pipe.  I  do  not  know  what  to 
do.  I  am  alone.  I  cannot  leave  the  stand.  Can  you  do  something  for 
me  ?"  They  agreed  to  dive  in  search  of  the  bottom  of  the  water.  Then 
they  diyed  in  turn,  according  to  their  ability,  but  came  up  floating 
with  big  stomachs.  The  duck  was  the  last  one  to  dive.  The  man 
said  to  it :  "You  live  on  the  water  and  can  endure  diving.  Now  go 
down  and  try  to  accomplish  this."  Then  the  duck  dived.  Night  came 
on  and  it  became  day  again ;  still  it  was  underneath.  It  was  gone 
for  days.  The  man  was  looking  anxiously  for  a  sign  at  the  place 
where  it  had  dived ;  but  there  were  no  bubbles.  At  last  the  duck  came 
up  like  all  the  rest.  Then  came  the  turtle  (niigegiana  baana").'  It 
said :  "I  gave  the  first  chance  to  these  birds,  thinking  they  would  have 
the  honor  of  the  accomplishment,  but  they  have  not  succeeded."    Then 

•  The  tales  marked  K  were  obtained  from  the  following  informants: 
Southern  Arapaho. 

A.  Cleaver  Warden.  Mostly  texts.  Nos.  11,  91,  and  others  were  learned  by  him  from  infor- 
mant F.  « 

B.  Caspar  Edson.    Partly  texts. 

C.  Philip  Rapid.    All  texts. 

D.  An  elderly  man  known  as  Blindy. 

E.  Black  Coyote,  an  elderly  man. 

F.  Tall  Bear,  an  old  man.  , 

G.  Osage. 

Northern  Arapaho.  All  the  Northern  .Arapaho  tales  were  obtained  in  English  through  Cleaver 
Warden. 

H.   Run-in-the-Water. 

I.     An  old  woman,  wife  of  William  Shakespeare's  father. 

J.    Two  or  three  old  women. 

The  present  myth  is  from  informant  I. 

'  The  sacred  "Hat  pipe,"  the  chief  fetish  of  tlie  tribe. 

'  A  large  black  water-turtle  with  ridged  tail.  The  episode  of  the  diving  for  the  earth  is 
found  also  in  No.  6. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  5 

it  dived  and  was  gone  longer  than  the  rest.  As  soon  as  it  dived  the 
man  began  to  watch  the  place  where  it  had  disappeared  and  watched 
night  after  night  and  day  after  day,  until  he  noticed  that  the  spot  which 
he  was  watching  so  anxiously  moved  a  very  little,  very  slowly.  Then 
little  waves  moved  till  the  water  appeared  to  boil,  and  gradually,  as 
the  turtle  came  nearer  the  surface,  more  bubbles  appeared.  The  man 
looked  at  this  one  spot,  watching  it  very  closely,  looking  no  other  way. 
but  only  at  it.  At  last  the  turtle  slowly  appeared  out  of  the  water,  very 
slowly.  First  only  the  nose,  the  very  tip  of  the  nose,  peeped  out. 
Th^n  he  saw  its  whole  head,  and  the  turtle  was  looking  him  in  the 
eyes.  Then  it  floated  on  the  water  and  said  to  the  man :  *  Now  from 
the  four  sides  of  my  body  take  the  earth  from  me."  Then  the  man 
reached  down  and  took  mud  from  under  its  four  legs,  a  handful  of 
earth.  Then  he  said :  "Other  people  will  inhabit  the  edge  of  the 
earth,  but  Indians  will  live  in  the  middle."  He  took  the  earth  and 
spread  it  out  on  the  pipe  to  dry.  When  it  was  perfectly  dry  and  fine  he 
took  a  very  little  between  two  fingers  and  blew  the  fine  dust  in  four 
directions.  The  fifth  time  he  took  all  the  earth  and  spread  it  out, 
saying,  "As  far  as  the  eye  can  reach,"  and  threw  it.  "There  will  be 
rivers  on  this  earth,  and  beyond  where  the  eye  can  reach  will  be  the 
great  water."  ^  So  he  said.  Then  it  appeared  as  he  had  commanded. 
The  dry  land  was  in  the  shape  of  a  turtle  and  beyond  it  was  the  great 
water,  and  wherever,  as  he  threw  it,  the  earth  did  not  fall  down,  there 
were  rivers  and  lakes.  Then  since  the  earth  was  still  soft  and  muddy, 
he  took  some  of  it  and  began  to  work,  saying :  "There  will  be  four 
people,  two  men  and  two  women."  Then  he  made  of  the  earth  first  a 
person  in  the  shape  of  a  man.  Then  he  made  the  figure  of  a  woman, 
shaped  as  if  clothed  in  a  dress,  all  of  earth.  Then  he  made  a  white 
man  with  a  hat  on,  also  of  earth ;  and  then  a  white  woman  with  long 
dress  and  small  body. 

Duas  figuras  longas  ex  argilla  finxit,  et  porro  duas  triquetras  et 
cavas ;  quas  hominibus  nuper  creatis  dedit.  Qui  neque  quo  modo  eis  in- 
terdiu  aut  noctu  uterentur  neque  ubi  ponerent  intellegebant.  Ille  autem 
dixit :  "Vir  vultu  pallido  ubi  ponantur  decernat."  Hie  igitur  suam  argil- 
lam  in  fronte  posuit ;  sed  ille  dixit  "Hie  non  erat  ei  locus."  Cum  vero 
super  cervices  posuisset,  ille  iterum :  "Hie  non  erat  ei  locus."  Postremo 
inferiore  ventris  parte  posuit ;  tum  ille  dixit  '  Em,  hie  erit."  Deinde 
vir  vultu  pallido  argillam  alteram  in  uxoris  fronte  posuit,  sed  ille  dixit : 
"Hie  non  erat  ei  locus."  Cum  vero  super  cervices  posuisset,  ille  iterum  : 
"Hie   non  erat  ei   locus."     Postremo   inferiore  ventris  parte   posuit. 

>  Haantetc. 


6  Field  Columbian   Museum — Anthropology,  Vol.  V. 

Postea  viro  alteri  et  mulieri  argillae  figuras  eodem  pacto  posuit.  Turn 
ille  dixit:  "In  uxorem  resupinam  incumbe ;  perge,  insta.  Quid  agitur?" 
"Bene  est,"  respondit  vir  vultu  pallido.  Then  he  took  small  sticks  and 
laid  them  alternately  at  angles  to  be  a  house  for  the  white  man  and 
his  woman,  and  said  to  them :  "This  shall  be  your  way  of  life.'"  Then 
he  took  three  sticks  and  tied  them  together  at  the  top,  and  laid  others 
upon  them  all  around,  and  said  to  the  Indians :  'This  is  how  you  will 
live."  He  called  them  ^awagnenitan,'  rising  people,  because  after  he 
had  laid  them  on  the  ground  at  night  they  got  up  in  the  morning.  Then 
according  to  his  instructions  the  white  man  made  various  things,  fences 
and  barns  and  others.  Then  the  man  said  to  the  Indian,  "Here  is  this 
paint.  It  is  red  paint.  Yoii  shall  have  it  always  and  use  it  always. 
Only  when  a  person  dies  do  not  use  it.  But  when  your  grief  is  over, 
take  up  the  paint  again.  This  white  man's  skin  shall  be  white,  his  hair 
yellow.     This  shall  be  the  difference.""' — K. 

»  The  usual  name  for  Indians  as  distingu'shed  {rom  the  whites  or  fabulous  rates  or  spirits. 

"This  myth  as  obtained  concluded  with  the  following  episode: 

A  white  woman  who  was  with  child  kept  it  secret.  When  she  was  about  to  give  birth  she  went 
to  the  barn  and  delivered  there,  while  her  husband  was  away  tilling  the  soil.  She  left  the  child 
there.  But  the  other  man  (the  Indian)  was  subsisting  entirely  on  game,  living  at  ease.  When  the 
white  man  came  back  he  went  to  the  barn  and  found  the  boy  running  about.  This  was  the  son  of 
above-white-man,  Hixtcabii  Nih'afgan  (the  Arapaho  word  for  the  God  of  Christianity) .  He  was  known 
to  be  truly  the  son  of  above-white-man,  for  his  skin  was  yellow  and  his  hair  long.  Other  people 
heard  of  him  and  came  and  killed  him  and  buried  him,  but  he  returned  to  his  mother,  telling  her: 
"Thus  I  have  returned."  Then  the  people  heard  of  him  again,  and  bound  and  burned  him.  He 
became  ashes,  but  returned  to  his  mother.  Again  the  people  heard  of  him  and  took  him,  now  a 
full-grown  man,  and  nailed  him  on  a  cross.  How  he  went  up  is  not  known,  but  nevertheless  he  went 
up.  The  Indians  had  lived  in  accordance  with  the  teachings  of  the  man  (the  creator)  until  this  son 
of  above-white-man  was  killed.    Then  among  them  also  death  and  bloodshed  occurred.  *" 

The  recognized  tribal  creation-myth  of  the  .'\rapaho,  which  takes  four  nights  to  tell,  is  in  the 
keeping  of  the  old  man  who  has  the  sacred  flat  or  straight  pipe.  The  present  keeper  is  Weasel-bear. 
The  myth  is  taught  only  in  connection  with  certain  observances,  including  previous  fasting,  and 
should  not  be  told  on  other  occasions.  The  present  myth  was  told  by  an  old  woman,  who  said  that 
she  had  learned  it  from  Weasel-bear.  It  is,  of  course,  only  a  fragment.  It  appears  from  the  portion 
secured,  however,  that  the  creation-myth  of  the  Arapaho,  in  spite  of  the  ceremonial  accompaniment 
which  might  seem  to  insure  its  permanence,  has  owing  to  speculative  tendencies  incorporated  white 
elements  and  especially  conceptions  regarding  the  whites.  To  this  instability  the  use  of  the  mytho- 
logical name  Nih'angan  for  the  whites  has  probably  contributed.  Cf.  the  following  note,  and  note  4, 
page  19. 

The  following  account  of  the  creation  is  from  informant  B:  Everything  was  water.  There 
was  no  earth.  Then  Nih'anQan  told  the  birds  to  dive  and  try  to  obtain  earth  from  the  bottom  of  the 
water.  They  dived,  but  could  not  reach  the  bottom.  Some  came  up  drowned,  some  nearly  dead.  All 
kinds  had  dived.  Then  Nih'angan  called  the  duck.  The  duck  dived.  It  remained  under  a  long  time. 
It  came  up  slowly,  nearly  dead.  Nih'aiQan  picked  it  up  and  found  a  bit  of  mud  on  its  feet.  He 
scraped  this  off  and  held  it  in  his  hand.  He  put  a  little  on  the  water  and  it  spread.  A  second  time 
and  a  third  time  he  threw  some  and  the  earth  shot  outward  on  all  sides.  The  fourth  time  he  scattered 
it  around  and  the  earth  was  wide.  He  commanded  two  people  to  be,  a  man  and  a  woman.  He  went 
to  the  thickets  where  they  were  to  come  into  being,  and  found  them.  He  said,  "Through  you  the 
generations  will  be.  Now  you  are  only  two;  soon  there  will  be  others."  From  them  sprang  all  men. 
That  is  why  human  beings  live  on  the  earth.  Nih'angan  also  made  the  rivers,  the  streams,  and  the 
mountains     That  is  why  they  are  here. 

='The  Nih'angan  of  these  traditions  is  the  Arapaho  Manabozho,  Napi,  or  Ictinike.  He  is 
sometimes   named  as  the  creator,   but  sometimes  is  not.      Some    old    men    say  that    perhaps 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  7 

4. — The  Origin  of  Culture/ 

A  man  tried  to  think  how  the  people  might  kill  buffalo.  He  was 
a  hard  thinker.  He  would  go  off  for  several  days  and  fast.  He  did 
this  repeatedly.  At  last  he  dreamed  that  a  voice  spoke  to  him  and 
told  him  what  to  do.  He  went  back  to  the  people  and  made  an  inclos- 
ure  of  trees  set  in  the  ground  with  willows  wound  between  them.  At 
one  side  of  the  inclosure,  however,  there  was  only  a  cliff  with  rocks  at 
the  bottom.  Then  four  untiring  runners  were  sent  out  to  the  windward 
of  a  herd  of  buffalo,  two  of  them  on  each  side.  Thev  headed  the 
buffalo  and  drove  them  toward  the  inclosure  and  into  it.  Then  the 
buffalo  were  run  about  inside  until  a  heavy  cloud  of  dust  rose  and  in 
this,  unable  to  see,  they  ran  over  the  precipice  and  were  killed. 

This  man  also  procured  horses  for  the  people.  There  were  many 
wild  horses.  The  man  had  an  inclosure  made  which  was  complete 
except  for  an  opening.  Horses  were  driven  into  this  just  as  the 
buft'alo  had  been,  and  then  the  opening  was  closed.  The  horses  ran 
around  until  they  were  tired ;  then  they  were  lassoed.  At  first  it  took 
a  long  time  to  break  them.  In  the  beginning  only  one  horse  was  caught 
for  each  family,  but  this  was  not  enough  and  more  were  caught.  After 
a  few  years  the  horses  bred,  and  soon  every  man  had  a  herd.  The 
dogs  now  no  longer  had  to  drag  the  meat  and  baggage,  nor  did  the 
women  have  to  carry  part  on  their  backs. 

'  The  people  had  nothing  to  cut  up  meat  with.     A  man  took  a 
buffalo  shoulder  blade  and  with  flint  cut  out  a  narrow  piece  of  it. 

Nih'an(;an  made  the  world,  but  that  it  is  not  known  who  did  it.  The  word  is  now  the  ordinary 
word  for  white  man  in  Arapaho,  just  as  in  Cheyenne  the  name  of  the  mythical  character  Vihuk  has 
been  applied  to  the  whites.  This  is  in  accord  with  a  tendency  found  elsewhere  in  America.  Among 
the  .Arapaho  it  may  have  contributed  to  a  change  in  the  conceptions  of  the  creation,  especially  as 
the  name  Hixtcaba  Nih'angan,  above-white-man,  is  the  Arapaho  name  for  the  God  of  the  mis- 
sionaries. Nih'an(;an  means,  however,  also  spider,  and  this  is  no  doubt  the  original  signification  of 
the  word,  just  as  the  Menomini  character  that  corresponds  to  Nih'angan  is  the  rabbit.  Among  the 
Dakota  the  trickster  Unktomi  is  the  spider.  Among  the  Sia  the  spider.  Siissistinnako,  is  the  creator. 
The  Hopi  have  a  mytholog^ical  Spider-woman,  and  among  the  Pima  (Grossman,  Smiths.  Rep.,  1871, 
407)  the  spider  is  the  original  creator.  In  none  of  the  Arapaho  myths  is  there  the  slightest  trace  of 
any  animal  or  spider-like  qualities  attributed  to  Nih'angan.  He  is  entirely  human.  Apart  from  the 
hesitating  identification  of  him  with  the  creator  of  the  world,  he  is  not  found  as  the  hero  of  any  serious 
myths,  but  always  in  a  ridiculous  form  and  often  in  obscene  tales.  He  is  thus  the  equivalent  of 
Ictinike  and  U°ktomi,  latherthan  of  Napi  and  Miinabush.  .Among  the  Gros  Ventre,  where  his 
name  is  Nix'anf,  he  shows  somewhat  more  the  character  of  the  creator  In  combination  with  that  of 
trickster.  A  comparison  of  the  more  important  traditions  centering  about  this  character  among 
the  central  Algonquins  has  been  made  by  Chamberlain  in  the  Journal  of  American  Folk  Lore,  1891, 
193.  The  nature  and  scope  of  these  traditions  is  however  considerably  different  from  those  of  the 
westernmost  Algonquin  tribes,  the  Blackfoot,  Cheyenne,  Arapaho,  and  Gros  Ventre,  who  were 
within  the  typical  plains  culture.  The  word  Nih'a°i;an  is  explained  by  the  Indians  as  meaning  wise 
or  skillful,  and  again  as  slender  or  narrow-bodied,  in  reference  to  spiders  and  insects;  but  both 
etymologies  are  uncertain. 

"  Told  by  informant  B. 


8  Field  Columbian  Museum — Anthropology,  Vol.  V. 

He  sharpened  it,  and  thus  had  a  knife.  Then  he  .also  made  a  knife 
from  flint  by  flaking  it  into  shape.  All  the  people  learned  how  to  make 
knives. 

This  man  also  made  the  first  bow  and  arrows.  He  made  the  arrow 
point  of  the  short  rib  of  a  buffalo.  Having  made  a  bow  and  four 
arrows,  he  went  off  alone  and  waited  in  the  timber  at  a  bufifalo  path. 
A  buffalo  came  and  he  shot :  the  arrow  disappeared  into  the  body  and 
the  animal  fell  dead.  Then  he  killed  three  more.  He  went  back  and 
told  the  people :  "Harness  the  dogs ;  there  are  four  dead  buffalo  in 
the  timber."  So  from  this  time  the  people  were  able  to  get  meat  with- 
out driving  the  buffalo  into  an  inclosure. 

The  people  used  the  fire  drill.  A  man  went  off  alone  and  fasted. 
He  learned  that  certain  stones,  when  struck,  would  give  a  spark  and 
that  this  spark  would  light  tinder.  He  gathered  stones  and  filled  a 
small  horn  with  soft,  dry  wood.  Then  he  went  home.  His  wife  said 
to  him :  "Please  make  a  fire."  He  took  out  his  horn  and  his  flint 
stones,  struck  a  spark,  blew  it,  put  grass  on,  and  soon,  to  the  astonish- 
ment of  all  who  saw  it,  had  a  fire.  This  was  much  easier  than  using  the 
fire  drill,  and  the  people  soon  all  did  it. 

These  three  men  who  procured  the  buffalo  inclosure  and  the 
horses,  the  knife  and  the  bow,  and  fire,  were  the  ones  who  brought  the 
people  to  the  condition  in  which  they  live.^ — :K. 


5. — The  Flood.' 

There  was  a  tent  in  which  lived  an  old  man,  his  wife,  his  daughter, 
and  his  little  son.  They  lived  alone,  near  a  river.  The  man  was  sick 
and  was  unable  to  go  out  hunting.  Early  in  the  morning  the  girl  used 
to  go  for  Water.  Once  as  she  came  back,  carrying  water,  she  found  a 
dead  rabbit.  She  took  it  home  and  said  to  her  parents :  "Perhaps  the 
rabbit  tried  to  swim  across,  and  just  getting  over,  died  without 
being  able  to  go  much  farther."  Then  she  skinned  it  and  cooked  it  for 
the  old  man,  being  glad  to  have  something  for  him  to  eat  in  his  sick- 
ness. Next  morning,  as  she  went  for  water  and  came  back,  she  found 
an  antelope  lying  by  the  trail.  Now  she  suspected  something  strange. 
She  left  the  antelope  and  told  her  parents,  calling  her  mother  tp  come 
out  and  look  at  it.  Her  mother  said :  "It  must  have  passed  by  and 
dropped  down  dead.    We  have  nothing  to  eat,  so  we  had  better  butcher 

•  For  similar  rationalizing  traditions  of  the  origin  of  the  arts  of  culture,  see  Grinnell,  Black- 
foot  Lodge  Tales,  140,  142,  and  Matthews,  Mem.  Am.  Folk  Lore  Soc,  V,  70  (Navaho). 

'  From  informant  I. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  9 

it  and  eat  it.'"  But  the  old  man  said  :  "'There  must  be  some  one  who  is 
doing  this  work  for  us  in  order  some  day  to  become  our  son-in-law." 
He  thought  that  a  young  man  had  done  it.  But  the  girl  was  sus- 
picious because  the  dead  animal  had  no  wounds.  She  made  a  hiding 
place  and  covered  it  with  willows,  and  all  the  next  night  she  watched. 
Toward  morning  a  large  wart  (wanou)  came  rolling  along,  bringing 
an  elk  which  it  laid  by  the  side  of  the  foot-path.  "Well,  by  this  time 
my  food  must  be  getting  fat,"  it  said.  The  girl  saw  and  heard  it,  and 
going  back,  told  her  parents  that  it  was  a  strange  being  that  always 
brought  the  game.*  She  went  to  her  father,  her  mother,  and  her 
brother,  and  kissed  them,  saying :  "My  father  and  mother,  we  are  poor. 
What  shall  we  do  ?  A  powerful  animal  brings  this  game  for  us  without 
wounding  it.  Surely  it  is  planning  to  catch  us."  They  got  the  elk, 
cut  it  up,  and  hung  up  the  meat,  but  were  much  afraid.  The  girl  told 
her  family  to  prepare  their  clothes  and  moccasins  for  traveling.  When 
night  came,  she  took  her  mother's  old  moccasins  and  placed  them  under 
one  tent  pole,  her  brother's,  her  own,  and  her  father's  under  other  poles, 
also  at  the  edge  of  the  tent.  Then  they  started  to  flee.  The  next  morn- 
ing the  wart  brought  a  buffalo-cow  and  laid  it  down.  Meanwhile  the 
four  people  continued  to  flee.  Next  morning  the  wart  brought  a 
buffalo  bull,  and  saw  the  cow  which  it  had  brought  the  day  before  still 
lying  there,  swollen  up.  At  once  it  said:  "They  cannot  escape  me: 
I  shall  surely  catch  them."  Thereupon  it  swallowed  the  buffalo  cow, 
and  then  the  bull,  and  came  rolling  along  covered  with  dust.  It  had  a 
mouth  as  wide  as  its  body.  It  went  straight  to  the  tent,  but  the  people 
were  gone.  It  swallowed  the  entire  tent  and  its  contents,  excepting  the 
four  pairs  of  moccasins  which  had  been  hidden,  and  followed  the  peo- 
ple's trail.  Just  as  it  had  almost  come  in  sight  of  the  fugitives,  it 
heard  the  old  man  crying  behind  it,  so  it  returned  to  where  the  old 
man's  moccasins  were.  It  devoured  them  and  went  in  pursuit  again. 
Then  the  woman's  moccasins,  the  girl's,  and  the  boy's,  in  turn  all  called 
it  back  in  the  same  way.  At  last,  as  the  people  fled,  the  old  woman 
became  exhausted  and  said  to  her  husband :  "You  and  the  children  go 
on  and  save  yourselves  and  leave  me."  Meanwhile  the  wart  was  com- 
ing on,  raising  the  dust.  Then  the  old  man  also  gave  up,  and  told  his 
children  to  flee  alone,  for  he  and  their  mother  were  old  and  would  die 
soon  in  any  case.  The  children  started  to  flee,  ran  back,  kissed  theiif, 
parents  over  and  over  again,  and  finally  ran  on.  Then  the  boy  became 
tired,  and  told  his  sister :    "Go  on !    Ahead  of  you  is  timber,  and  if  you 

'  As  the  myth  was  obtained,  she  repeats  what  she  has  been  described  as  having  seen  and 
beard. 


lo  Field  Columbian  Museum — Anthropology,  Vol.  V. 

go  through  this  it  will  perhaps  retard  the  one  that  is  pursuing  you." 
She  started  to  flee  alone,  came  back  several  times  to  kiss  him,  and 
finally  ran  on.  The  man,  the  woman,  and  the  boy  were  all  devoured 
by  the  wart.  As  the  girl  ran  through  the  timber  she  said:  "I  wish 
there  were  somebody  before  me  who  would  help  me."  Then  she  heard 
wood  being  cut  ahead  of  her.  The  wart  was  breaking  the  trees  as  it 
rolled  along,  and  as  th€  girl  looked  back  and  saw  it  coming  she  ran 
to  where  she  heard  the  noise  of  the  chopping.  There  she  found  a  man 
and  said  to  him :  "A  powerful  being  pursues  me.  Help  me  to  escape. 
If  you  can  save  me  I  will  be  your  wife."  The  man  told  her :  ''Con- 
tinue to  flee.  I  can  do  nothing  for  you."  Four  times  she  asked  him  and 
he  told  her  the  same  .  Then  the  fourth  time  he  told  her :  "Run  around 
me  four  times."  Now  the  wart  came  up  to  the  man  and  said  to  him : 
"What  have  you  done  with  my  food?"  The  man  said:  "She  went  by."^ 
The  wart  went  on,  but  came  back.  Four  times  it  asked  him  and  he  told 
it  that  the  girl  had  passed  on.  And  four  times  it  started  out  and  came 
back.  After  the  fourth  time  it  said:  "I  demand  the  girl.  If  you  do 
not  give  her  to  me,  I  will  devour  you  too,  together  with  her."  Then 
it  looked  straight  at  him.  The  man's  eyes  were  not  very  large,  but  he 
had  another  eye  on  the  back  of  his  neck/  The  wart  opened  its  mouth  as 
wide  as  it  could  in  order  to  draw  him  in.  The  man  had  been  engaged 
in  cutting  a  bow,  and  when  the  wart  opened  its  mouth  to  draw  him  in, 
he  put  the  bow  across  its  mouth  and  it  was  unable  to  swallow  the  bow. 
Four  times  it  tried,  but  he  did  the  same.  Then  it  told  the  man :  "You 
are  more  powerful  than  I.  Hit  me  right  in  the  middle."  "Yes,  I  will 
hit  you  right  in  the  middle."  said  the  man,  and  struck  it  straight  in 
the  middle  with  his  bow  and  broke  it  open.  Then  the  boy  was  seen 
rolling  about,  dying.  The  old  people  were  already  dead  and  the  boy 
soon  died.  The  man  asked  the  girl  whether  she  loved  her  brother, 
and  she  said  "Yes."  Then  he -kicked  the  boy,  saying  to  him:  "Get  up, 
my  brother-in-law."  Four  times  he  kicked  him  and  said  :  "Get  up,  my 
brother-in-law."  Then  the  boy  arose.  His  name  was  Beaver-foot,  and 
his  sister's  name  River-woman.  The  man  took  the  two  home  with  him. 
He  had  a  wife  called  Crow-woman.  As  he  entered  the  tent,  he  said : 
"River-woman  and  Beaver-foot,  come  in."  Then  Crow-woman  began 
to  speak  as  if  she  were  cawing.    She  was  jealous.    But  the  man  said  to 

'  In  some  way  not  told  in  the  mytli  he  must  have  hidden  her,  it  was  explained. 

*  This  is  said  to  indicate  that  he  was  a  hiintcabiit,  or  horned  water  monster.  It  will  be  noted 
that  the  brother's  and  sister's  names  have  reference  to  water,  that  the  girl  when  Icilled  is  given  to 
a  water  monster,  that  a  man  appears  who  l:ills  water  monsters,  that  there  is  a  flood,  and  that  the 
myth  closes  with  an  explanation  of  why  there  are  waters  on  the  earth.  The  water  is  said  to  have 
risen  on  account  of  the  spearing  of  the  hiintcabiit. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  ii 

her:  "Be  quiet!  You  always  do  that  when  I  bring  my  wives  in.  Sit 
down."  Then  Crow-woman  sat  down  again  and  was  quiet,  and  the  two 
came  in.  The  man  had  told  his  new  wife  not  to  go  out  anywhere  with 
Crow-woman.  But  when  he  was  out  hunting,  and  Beaver-foot  was 
away  shooting  birds,  Crow-woman  urged  the  girl  to  go  with  her  to  a 
swing  which  she  had  hung  on  a  tree  that  leaned  over  a  pool  in  the  river. 
The  girl  refused  and  on  his  return  told  her  husband.  Three  times 
this  happened.  Meanwhile  the  girl  had  borne  a  boy.  The  fourth  time 
Crow-woman  said :  "I  will  make  you  come."  So  the  girl  w^ent  and 
swung  and  the  rope  broke  and  she  fell  into  the  pool.  "Here  is  your 
food,  my  grandfather,"  said  Crow-woman.  Thus  she  had  done  to  all 
her  husband's  other  wives.  When  her  husband  came  home,  she  was 
holding  the  baby  to  her  dry  breast,  trying  to  make  it  stop  crying. 
The  man  asked  her :  "Where  is  River-woman?"  She  said:  "She  in- 
sisted on  swinging  with  me,  but  the  rope  broke,  and  as  she  could  not 
get  out  from  the  pool,  she  was  drowned."  Beaver-foot  mourned  and 
cried  for  his  sister,  wandering  about  with  the  child,  which  from  hungii 
also  cried.  About  morning  he  came  to  the  pool  where  his  sister  had 
been  drowned.  He  dipped  his  finger  into  the  water  several  times  in 
order  to  quench  the  child's  thirst,  but  did  not  succeed  in  quieting  it. 
Then,  as  it  became  light,  there  was  a  sudden  wave  in  the  pool  and  his 
sister  appeared  above  the  water  to  her  waist,  riding  on  the  neck  of  a 
hiintcabiit.  He  held  the  child  to  her  breast  till  it  had  enough.  Then 
they  went  back  and  his  brother-in-law  put  up  a  sweat-house  for  him. 
All  that  day  and  the  next  night  he  again  wandered  along  the  river, 
carrying  the  crying  child.  Finally,  a  man  came  up  along  the  banks  of  the 
river  where  they  were  steep,  looking  into  the  deep  pools  of  water  as  if 
hunting  something.  When  he  came  to  Beaver- foot  he  said :  "Why  do 
you  cry?"  Beaver-foot  told  him.^  Then  the  man  said,  softly:  "Be 
quiet.  Do  not  speak  so  loudly :  it  might  hear  you.  I  will  help  you. 
Go  close  to  the  pool  again,  and  continue  to  cry  until  the  hiintcabiit 
comes.  Then  tell  it  that  the  child  is  crying  for  milk  and  that  you  want  to 
see  your  sister  once  more,  for  the  last  time ;  that  you  want  to  see  her 
entire  body.  And  if  he  tells  you :  'Go  to  the  other  bank,'  tell  him : 
'This  one  is  just  right  to  allow  me  to  reach  the  child  to  its  mother.' 
Do  this,  and  I  will  try  to  help  you."  This  man  lived  on  water  mon- 
sters,'' and  carried  a  spear  whose  flint  point  was  as  long  as  the  forearm, 
and  the  shaft  long  enough  to  reach  the  pools  from  the  bank.  He  built 
a  hiding  place  of  brush  at  the  edge  of  the  bank.     At  daybreak  the 

'  .'Xs  the  myth  was  obtained,  Beaver-foot  repeats  tlie  preceding  events  in  full. 
-  Cf.  Cheyenne  tales,  Journ.  Am.  Folk  Lore,  XIII,  179. 


12  Field  Columbian  Museum — Anthropology,  Vol.  V. 

hiintcabiit  appeared  to  Beaver-foot  and  consented  to  raise  his  sister 
altogether  to  view.  It  began  to  raise  her,  when  suddenly  the  hunter 
speared  it.  It  jumped  back,  and  in  its  movement  threw  the  woman 
on  the  bank.  Beaver-foot  carried  her  back,  put  her  into  the  sweat- 
house,  and  said :  "My  sister,  come  out.  I  want  to  go  into  the  sweat- 
house."  Four  times  he  said  this.  The  fourth  time  she  came  running 
out  alive.  Then  she  and  her  brother  and  the  child  we'nt  into  the  sweat- 
house  and  purified  themselves.  Then  they  went  back  to  the  tent.  Crow- 
woman  said  to  her :  "I  am  glad  to  see  you ;  I  was  very  sorry  that  the 
swing  broke  and  that  I  could  not  help  you  out."  When  the  men  were 
away  hunting,  River-woman  said  to  Crow-woman :  "Let  us  go  swing- 
ing." They  went  to  the  pool  and  there  River-woman  held  Crow-wo- 
man under  the  water  until  she  was  dead.  Then  she  threw  her  into  the 
pool,  saying:  "My  grandfather,  here  is  your  food."  When  her  hus- 
band returned,  she  told  him  what  she  had  done,  and  the  man  said : 
"Well,  so  you  have  killed  her !  Indeed,  it  is  well."  Soon  she  saw  tears 
on  his  cheek.  "Are  you  after  all  sorry  for  what  I  have  done?"  she 
asked.  "No,"  said  the  man,  "it  was  only  our  boy  playing  who  hit  me 
across  the  eyes  with  a  stick."  Really  he  was  mourning  for  his  wife. 
The  next  morning  the  man  left  the  tent,  but  soon  returned,  saying: 
"The  waters  are  rising."  Then  Beaver-foot  said  to  them:  "Go  to  the 
top  of  the  highest  mountain.  Give  me  black,  yellow,  white,  and  red 
paint.  I  will  cause  the  tent  to  go  to  the  top  of  the  mountain."  So  they 
went,  but  he  caused  the  tent  to  reach  the  top  of  the  mountain  before 
them.  There  it  stood,  covering  the  very  peak.  He  followed  them 
leisurely,  shooting  about  him  as  he  went.  The  man  looked  back,  and 
seeing  the  waters  coming  like  a  high  bank,  called  to  Beaver-foot : 
"Hurry !"  Beaver- foot  ran  a  little,  then  dallied  and  began  to  shoot  about 
him  again.  Four  times  his  brother-in-law  called  to  him  and  he  ran 
and  then  delayed  again.  At  last  he  reached  the  tent.  Then  the  water 
rose  to  the  pegs  of  the  tent.  Beaver-foot  put  black  paint  on  his  right 
foot,  yellow  on  his  right  shoulder,  white  on  his  left  shoulder,  and  red 
on  his  left  foot.  Then  he  stretched  out  his  right  foot,  his  right  arm, 
his  left  arm,  and  his  left  foot,  successively  in  the  four  directions,  and 
as  he  stretched  out  each  the  water  retreated  before  it,  and  the  land 
appeared  again.  F^sh,  turtles,  frogs,  and  other  animals  were  left  lying 
in  various  places  as  the  water  went  down.  Beaver- foot  said :  "Where 
these  are  there  will  be  springs,  rivers,  streams,  and  lakes."  And  there- 
fore there  are  to-day  these  bodies  of  water  on  the  land. — K. 


Oct.,   1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  13 

6. — The  Flood  and  Origin  of  the  Ceremonial  Lodges.* 

There  was  a  man  whose  daughter  was  beautiful.  Every  morning, 
when  she  went  to  get  water,  she  saw  an  antelope  or  some  other  animal 
lying  by  the  trail  and  was  able  to  kill  it  by  striking  it  with  her  spoon. 
Her  father  said:  "I  wonder  who  it  is  that  gives  you  these  animals, 
for  you  alone  would  not  be  able  to  kill  them  with  a  spoon."  So  the 
girl  went  where  the  trail  descended  to  the  water  and  the  banks 
v/ere  steep.  There  she  dug  a  hole,  and,  having  gone  into  it,  covered  it 
with  vegetation.  Towards  morning  the  ice  crlacked  and  from  it 
emerged  a  skull.  It  vomited  a  black  round  object,  and  the  girl  saw 
that  it  was  an  old  buffalo  (ha°wa°na"ka'').  She  heard  the  skull  say: 
"I  think  these  people  must  be  well  fattened  with  food  by  this  time.  1 
will  soon  eat  them.''  The  girl  ran  to  her  father  and  told  him  what  she 
had  seen,  and  said  to  him :  "Let  us  turn  into  eagles  which  fly  high." 
He  objected  and  said :  "No,  let  us  turn  into  hawks  which  fly  swiftly." 
Then  she  objected,  and  said:  "No,  let  us  turn  into  geese  which  fly 
a  long  time."  Then  they  agreed,  and  she  and  her  father  and  mother 
fled  as  geese,  leaving  their  clothes  lying  in  their  shapes.  The  skull 
arrived  and  swallowed  the  empty  clothes.  It  found  out  its  mistake. 
It  looked  about  for  the  people.  Four  times,  as  it  started  in  pursuit, 
the  clothes  called  it  back,  imitating  the  voices  of  the  people.  But  after 
the  people  had  fled  four  days,  the  skull  at  last  came  in  pursuit.  It  saw 
them  just  as  they  alighted  and  were  changing  back  into  human  beings. 
Then  it  gained  on  them  fast.  The  girl  said :  "I  wish  there  were  thick 
timber  behind  us."  Then  there  was  thick  timber  behind  them,  but  the 
skull  passed  through  it.  Then  the  girl  said :  "I  wish  there  were  a 
river  behind  us."  And  there  was  a  river  behind  them,  but  the  skull 
slid  across  it  as  if  on  the  ice.  Then  the  girl  said :  "I  wish  there  were 
knives  behind  us."  And  there  were  knives  behind  them,  but  the  skull 
hobbled  through  them.  Then  the  girl  said:  "I  wish  there  were 
paunches  behind  us."  And  there  were  paunches  behind  them,  but  the 
skull  went  into  them  and  cut  of  them,  and  so  passed  over  them.  Then 
they  sent  their  dog  to  drive  it  back,  but  the  dog  was  sucked  in  head 
first  by  the  skull.  Then,  as  it  came  nearer,  it  drew  in  the  old  woman ; 
then  it  reached  the  old  man  and  drew  him  in.  The  girl  still  continued 
to  run  and  at  last  came  to  a  man  who  wore  his  robe  inside  out  and  was 
making  a  bow  and  arrows  of  oak.'  She  said  to  him :  "A  great  danger 
is  coming.  Pity  me !"  She  said  this  many  times.  At  last  he  said, 
slowly  and  indifferently:     "What  is  it?"     She  told  him.     He  said  to 

'  From  informant  D. 
'"Blackjack." 


14  Field  Columbian  Museum — Anthropology,  Vol.  V. 

her :  "Walk  around  me  four  times."  She  was  in  such  fear  that  she 
felt  impelled  to  run  away,  but  she  walked  around  him  four  times  never- 
theless. Then  the  skull  arrived,  and  called  to  the  man :  "Where  is 
my  food,  the  girl  ?  Where  is  my  food,  the  girl  ?"  The  man  said :  "She 
has  gone  on."  The  skull  passed  by,  but  when  it  could  find' no  tracks, 
it  shouted  again:  "Where  have  you  hidden  her?  Give^her  to  me.  She 
is  mine  to  eat."  Then  the  man  motioned  with  his  bow,  and  the  skull 
burst,  and  all  that  it  had  eaten  was  visible;  tents  and  people  and 
entire  camps.  The  last  three  victims  were  still  wriggling.  The  girl 
said  to  the  man :  "Pity  my  father,  my  mother,  and  my  dog,  and  make 
them  live,  and  I  will  be  your  wife."  He  rubbed  the  bow  over  their 
bodies,  and  they  got  up  alive.  Then  he  told  the  old  man  and  the  old 
woman :  ''Load  the  dog  with  your  property  and  go  off  to  live  at  that 
hill."  Then  he  and  the  girl  went  to  where  he  lived  near  the  river.  They 
stood  before  his  tent  and  he  called:  "My  wife,  come  out.  I  have 
brought  your  younger  sister."  Soon  an  old,  black,  ugly  woman  came 
out  and  showed  only  joy  for  the  young  wife. 

The  man  had  to  go  hunting,  but  before  going  he  warned  his  wife : 
"Do  mot  do  what  my  wife  tells  vou ;  do  not  go  away  with  her  from 
the  tent,  or  bathe  with  her."  After  three  days  the  old  woman  finally 
succeeded  in  persuading  the  girl  to  go  bathing  with  her.  They  went 
to  a  pool  in  the  river  covered  with  green  scum.  The  old  woman  was 
slow  to  undress.  Suddenly  she  attempted  to  push  the  girl  from  be- 
hind, but  the  girl  stepped  aside  and  threw  the  old  woman  in.  Then 
she  held  her  under  the  water  and  in  spite  of  her  cries  for  mercy 
drowned  her  and  threw  her  into  the  deep  pool.  Then  she  went  home 
and  was  afraid  of  her  husband.  When  he  came  back  he  was  glad  to  be 
rid  of  the  other  wife.  Then  the  girl  warned  him :  "Do  not  pick  up 
your  arrows  to  shoot  with  thetn  a  second  time  at  the  same  game." 
Once  the  man  was  hunting  prairie  chickens.  He  had  shot  away  all  his 
arrows.  He  saw  one  of  the  birds  near  him.  Then  he  shot  at  it  with 
one  of  the  arrows  he  had  already  used.  Immediately  the  whirlwind  ^ 
came  and  carried  him  up  and  away. 

His  wife  went  on  a  hill  and  mourned  and  cried  there  until  she 
went  to  sleep.  The  second  day  that  she  went  to  cry,  her  abdomen  was 
large  and  she  wondered  about  it.  The  third  day  it  was  more  so."  The 
fourth  day  she  gave  birth  to  a  boy.  She  went  out  on  the  hill  and  cried 
again.  When  she  came  back  to  the  tent  she  found  him  larger.  When- 
ever she  went  out  she  found  him  grown  on  her  return ;  until  on  the 

'  "Black  jack  and  the  wliirlwind,''  as  the  myth  was  recorded.  Cf.,  Petitot,  Trad.  Ind.  du  Canada 
Nord-Ouest,  1886, 126,  354. 

*  Putavit  propter  urinam  se  turgere. 


Oct.,  1903.       Arapaho  Traditions— Dorsey  and  Kroeber.  15 

fourth  day  he  had  become  a  young  man.  He  was  called  Rock 
(haxaana"ka°).  A  crystal  had  slipped  into  her  womb  and  caused  him. 
He  said:  ''My  grandparents  must  be  lonely.*!  am  going'  out  to  find 
them;"  He  had  got  his  mother  to  make  him  a  bow,  half  of  it  painted 
black  and  half  of  it  red.  He  also  caused  her  to  make  him  turtle  mocca- 
sins according  to  instructions  he  gave  her,  and  he  made  her  give  him 
some  pemmican.  Then  he  started.  He  came  to  a  spring  and  sat  there 
waiting  for  a  girl.  He  allowed  many  to  pass  him  by,  but  at  last  the 
most  beautiful  girl  in  the  village,  wearing  a  white  buflFalo  robe  and  a 
dress  covered  with  elk  teeth,  came  there.  Then  he  asked  her  for  a 
drink.^  But  as  he  had  a  big  belly,  sore  eyes,  a  nose  dirty  on  one  side, 
and  was  very  ugly,  she  scorned  him.  She  said:  "Only  if  you  have 
the  turtle  moccasins  will  I  grant  you  favor."  Then  he  showed  her  the 
turtle  moccasins  and  won  her  love.  While  she  looked  down  at  her  water 
in  order  to  give  it  to  him,  he  had  changed  into  a  beautiful  young 
man.  From  this  place  he  went  on  and  again  came  to  a  spring.  (He 
does  the  same  thing  four  times,  the  details  of  each  incident  being  the 
same,  except  that  the  girls  are  described  as  wearing  dresses  differently 
ornamented.)  He  had  given  each  of  the  girls  some  of  his  pemmican. 
At  last  he  reached  his  grandparents  and  he  gave  them  all  the  rest  of 
his  pemmican.  Then  he  started  to  go  back  to  his  mother,  successively 
taking  back  with  him  on  his  way  his  four  wives. 

Blue-bird  had  said  to  his  brother  Magpie :  *  "If  I  am  killed,  come 
four  days  later  to  the  place  where  it  happened."  Then  he  was  run 
over  and  trampled  to  death  by  the  buffalo.  Magpie  mourned  for  him. 
and  went  to  the  place,  and  looked,  and  finally  found  a  blue  feather. 
He  put  it  into  the  sweat-house  and  with  his  bow  shot  up  into  the  air 
four  times.  The  fourth  time  the  arrow  hit  the  top  of  the  sweat-house, 
and  Blue-bird  came  out  alive.  But  they  feared  that  place  and 
went  to  join  him  who  had  the  turtle  moccasins.  They  met  Nih'a^ga",' 
who  went  with  them.  Meeting  him  was  a  sign  of  death.  The  water 
began  to  rise.  They  went  to  the  top  of  a  high  mountain.  Nih'a"ga"  lay 
down  on  the  very  summit,  which  had  been  reserved  for  the  children. 
When  they  told  him  to  move  away  he  feigned  to  be  sick  in  hi§  back. 
Then  the  waters  came  up.  When  the  water  almost  touched  them.  Rock- 
stretched  out  his  foot  with'the  turtle  moccasin  on  it  and  the  water  re- 

'  A  sign  "of  courtship. 

'  An  abrupt  introduction  of  the  end  of  the  myth  ot  Blue-bird,  Elk-woman,  and  Buffalo-woman, 
No.  144. 

'The  informant  had  previously  said  that  at  first  there  was  a  nation  of  white  people  fnih'angan), 
who  were  cannibals.  Because  they  ate  each  other  they  were  destroyed.  -Another  race  was  made  from 
m\jd:  thus  the  first  human  (Indian  I  man  and  woman  were  made.  Of  the  earlier  race  only  one  was  not 
destroyed.    He  came  and  lived  among  the  people.    Compare  with  this  the  end  of  No  129. 


i6  Field  Columbian   Museum — Anthropology,  Vol.  V. 

ceded.  Four  times  the  water  came  up  and  he  caused  it  to  go  back 
by  means  of  the  turtle  moccasin.  After  the  third  time  he  told  the 
people :  "Go  down  and^gather  mushrooms  which  are  light.  My  power 
is  good  only  four  times."  So  Crow,  Magpie,  and  Blue-bird  went  and 
gathered  small  mushrooms,  and  putting  cobwebs  around  them,  made  a 
lx>at  or  raft.  When  the  water  rose  they  all  entered  it.  But  he  with 
the  turtle  moccasins  remained  on  the  mountain  peak,  and  Nih'a^ga*^, 
knowing  that  he  would  not  drown,  remained  with  him.  The  water 
remained  high  a  very  long  time.  The  mushrooms  began  to  become 
soft,  and  the  people  called  for  help.  The  one  with  the  turtle  moccasins 
knew  that  he  had  made  the  boat  and  that  it  was  not  in  his  power  to 
make  it  over.  Therefore  he  sent  the  white-nosed  duck  down  to  see 
whether  the  earth  was  far  down,  but  the  duck  came  up  exhausted. 
Then  he  took  off  his  moccasin  and  it  changed  into  a  turtle  and  it  dived 
and  finally  came  up  with  mud  in  each  of  its  four  arm  pits.  Then  he 
took  the  mud  and  sent  the  turtle  down  to  bring  up  a  short  rib.  When 
it  brought  this,  he  sent  it  to  bring  up  a  bulrush.  It  brought  this 
also.  Then  he  sprinkled  the  earth  which  the  turtle  had  brought  him 
about  the  place  where  he  was,  and  with  the  rib  he  pointed  in  the  four 
directions.  As  he  pointed,  the  land  spread  out  in  those  directions  to 
the  ends  of  the  earth.*  Then  he  pointed  above  and  made  the  vault  of 
the  sky.  Now  the  earth  was  bare.  Then  the  one  with  the  turtle  moc- 
casins made  corn  from  the  bulrush.  After  this  Nih'a^ga'^  lived  in  the 
sky  and  was  called  our  father. 

Now  there  was  doubt  whether  the  people  should  all  speak  one 
language  or  whether  they  should  speak  many,  for  they  still  spoke  alike. 
Then  a  council  was  held  and  it  was  decided  that  most  of  them  should 
change  their  languages  from  the  original  (Arapaho).  And  Nih'a^'ga" 
gave  the  Arapaho  the  middle  of  the  earth  to  live  in,  and  all  others  were 
to  live  around  them.  Since  then  there  have  been  three  lives  (genera- 
tions) ; "  this  is  the  fourth.  At  the  end  of  the  fourth,  if  the  Arapaho 
have  all  died,  there  will  be  another  flood.  But  if  any  of  them  live, 
it  will  be  well  with  the  world.    Everything  depends  on  them. 

Then  the  young  bull  and  the  horse  were  told  to  race.  They  said 
to  the  bull :  "If  you  win,  you  will  be  free."  They  told  the  horse : 
"If  you  win,  you  will  be  used  for  carrying  loads  and  for  hunting  the 
bull."  The  horse  won,  and  the  bull  turned  aside  when  only  half  way. 
Then  it  was  done  as  they  had  said.' 

'  The  diving  for  the  earth  is  found  also  in  myth  3. 
*  A  life  or  generation  is  said  to  be  a  hundred  years. 

=■  This  episode  was  obtained  as  a  separate  myth,  in  a  text  from  informant  A,  as  follows:  The 
young  bull  (waxagou)  and  the  short-tailed  horse  (waoc)  were  to  run  a  race.    "  If  you  win,  you  will  be 


Oct.,  1903.       Arapaho  Traditions— Dorsey  and  Kroeber.  17 

Then  man's  life  was  ordained.  The  one  with  the  turtle  moccasins 
threw  a  buffalo  chip  into  the  water,  saying:  "As  this  floats,  let  the 
life  of  man  be."  But  Nih'a''9a''  threw  a  stone  and  said:  "Let  man's 
life  be  like  this,  for  if  all  live,  there  will  soon  be  no  room  for  them."  And 
so  men  die.  ^ 

Now  the  people  lived  peaceably  until  a  man  named  Wax*uuhuunen 
committed  a  murder.  The  people  drove  him  away  and  he  wandered 
about,  making  very  many  arrows,  and  crying  and  crying.  At  last  our 
father,  Nih'a°9a°  above,  came  to  him  and  said:  "Be  comforted.  Pre- 
pare racks  for  drying  meat."  Then  as  the  man  sat  on  a  hill  crying, 
something  came  running  towards  him ;  he  saw  that  it  was  a  buffalo 
cow.  He  went  close  to  the  trail  on  which  she  was  coming,  in  order  to 
shoot  her.  But  she  turned  aside  and  went  over  the  hill.  Four  times  he 
went  to  meet  her,  but  she  turned  aside.  The  fourth  time  he  started  to 
pursue,  and  shot  at  her;  but  the  cow  was  impenetrable  to  his  arrows. 
She  said :  "I  am  the  mother  of  all  the  buffalo.  Do  not  shoot  me !  I 
would  not  be  enough  for  the  entire  tribe ;  others  will  follow  me  and 
you  will  then  have  plenty  for  all  the  people."  At  this  time  there  was 
a  famine  among  the  people.  Then  the  man  ceased  shooting  at  her 
and  went  back  to  his  tent.  When  his  wife  went  to  go  out  of  the  tent, 
a  hiintcabiit  lay  coiled  around  it  with  its  head  and  tail  together,  so 
that  she  could  not  go  out.  Her  husband  told  her:  "Take  a  [buffalo?] 
skin,  and  feathers  from  four  kinds  of  eagles,^  and  wave  the  skin  before 
you."  Then  the  woman  took  the  skin  and  the  four  feathers  and  waved 
them,  and  the  animal  made  room  for  her.  Then  she  spread  the  skin 
out  before  it  and  tied  the  feathers  to  the  four  ends  and  gave  it  to  the 
hiintcabiit.  Then  the  animal  was  gratified.  The  man  and  his  wife 
carried  it  to  a  spring  and  put  it  in,  saying:  "Here  is  a  place  for  you 
to  live."  Then  it  said :  "Thanks,  I  am  content.  I  will  reward  you." 
Next  morning  there  were  buffalo  all  about  the  tent,  grazing  near  by. 
The  man  made  holes  in  his  tent  and  through  these  he  shot  the  many 
arrows  that  he  had  made.     Without  his  leaving  the  tent,  the  buffalo 

swift  and  will  not  be  Icilled,"  they  said  to  the  young  bull.  "But  you,  short-tailed  hQrse,  if  you  win 
the  race,  you  will  not  be  killed;  you  will  be  the  one  who  will  carry  burdens  for  all,"  they  said  to  the 
fiorse.  So  they  started  to  run,  and  came,  raising  the  dust.  Just  in  the  middle  of  the  course,  as  the 
horse  was  gaining,  the  bull  turned  aside.  Then  the  horse  was  the  one  who  reached  the  monument 
(goal)  first.  On  account  of  this  it  is  that  the  buffalo  is  slow,  and  that  is  why  we  eat  it.  But  to  the 
horse  a  long  tail  was  given  and  from  that  time  on  until  now  it  has  been  used  for  carrying  loads. 

'  This  episode  was  also  obtained  as  a  separate  myth  from  informant  A:  There  were  two  per- 
sons who  were  to  determine  life  by  means  of  a  buffalo  chip  and  a  stone.  Nih'angan  took  the  buffalo 
chip  and  threw  it  into  the  water:  it  sank,  but  came  up  again  and  floated  on  the  surface.  "  Thus  I 
shall  come  again,"  said  Nih'angan.  The  Indian  (cawagnenitan)  in  his  turn  threw  the  stone  mto  the 
water.    '"Just like  it  I  shall  disappear,"  he  said. 

'The  Arapaho  distinguish  three  or  four  different  kinds  of  eagles,  according  to  the  amount  of 
white  in  the  plumage. 


i8  Field  Columbian  Museum — Anthropology,  Vol.  V. 

lay  about  outside  in  large  piles.  Then  he  and  his  wife  cut  up  and 
skinned  the  buffalo.  Then  Nih'a^^a*^  came  to  him  and  said:  "Take 
an  entire  skin  and  fill  it  with  pemmican.  Then  go  to  the  people  and 
tell  the  cryer  to  call  the  people,  to  come,  arranged  in  the  following  com- 
panies:  kit-fox-lodge,  star-lodge,  hiitceaoxa°wu  (tomahawk-lodge), 
biitaha°wu  (drum?  lodge),  haha'^ka^wu  (fool-lodge,  crazy-lodge), 
hagawa'^wu  (dog-lodge),  hinanaha'^wu  (=  ?),  banuxta°wu  (the  wo- 
men's buffalo-dance),  and  tciinetcei  bahaeiha"  (water-sprinkling  old 
men).  They  are  to  come  to  feast  with  you.  Tell  the  cryer  also  to  call 
out  for  the  haga'^wunena'^  and  haga'^basein  '  to  come."  Then  the  man 
did  as  Niha^ga"^  told  him.  When  he  came  into  the  camp  circle 
carrying  his  big  load  and  weeping,  the  people  wondered.  Ac- 
cording to  his  instructions  from  Nih'a'^ga",  he  looked  for  the  largest 
tent  and  entered  it.  Then  he  sent  out  the  cryer.  After  a  while  the  kit- 
fox  company  came  in.  He  selected  one  of  them  to  cry  out  and  do  his 
errands.  Then  he  himself  ate  first  of  the  pemmican  which  he  had 
brought,  and  then  the  others  of  the  company  all  ate.  Next  came  the 
star  company,  and  he  selected  one  to  be  a  cryer,  and  ate  of  the  pemmi- 
can, and  they  all  ate  of  it.  And  so  all  the  companies  entered  and  were 
fed,  until  all  the  people  had  eaten.  Then  the  murderer  pledged  himself 
to  erect  the  bayaa"wu  (all-lodge,  united-lodge).  When  this  lodge 
had  been  erected,  and  the  people  were  inside,  he  showed  them  a  skin  on 
which  were  painted  all  the  lodges  (dances).  This  painted  skin 
Nih'a'^ga"  had  given  him.  The  bayaa'^wu  remained  standing  for  four 
days  in  the  middle  of  the  camp  circle,  and  was  the  largest  tent  erected. 
On  the  fourth  day  the  sweat-house  was  also  put  up.  Then  the  man 
explained  the  painted  skin.  The  next  lodge  was  the  dog  lodge.  This 
was  also  pledged  by  the  murderer  and  was  made  according  to  the 
paintings  on  the  skin.  During  the  first  three  days  of  the  lodge  they 
made  the  ornaments  to  wear.-  After  they  had  made  them,  Nih'a''ga" 
examined  them,  and,  finding  them  good,  said :  "It  is  well.  Now 
dance  for  the  fourth  day,  wearing  these  ornaments  and  painting  your- 
selves." Ever  since  they  have  continued  to  wear  these  ornaments 
and  paint  in  the  same  manner.  The  next  lodge  was  the  crazy-lodge,' 
and  for  this  they  made  the  apparel  and  painted  themselves  as  they 
still  do.  Before  making  each  new  dance  they  moved  the  camp  to 
another  place.     Next  he   made  the  drum  (?)  dance    (biitaha^wu).     In 

'  Persons  of  certain  ceretiionial  functions. 

"  While  the  companies  were  invited  to  feast  beginning  with  the  youngest,  the  ceremonies  are 
held  in  the  reverse  order.  The  bayaanwu  seems  to  include  the  hinanahanwu  and  the  tciinetcei 
bahaeihan,  the  two  oldest  companies.  The  k't-fox  and  star  companies  are  omitted  from  the  ceremo- 
nies, but  the  offerings-lodge  (sun-dance),  for  which  there  is  no  company,  is  introduced. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  19 

this  there  was  one  man  who  carried  a  club  and  was  the  chief  of  the 
company;  he  represented  the  Thunder-bird.  Next  the  man  looked  at 
his  painting  in  order  to  see  where  the  singers,  the  dancers,  the  spec- 
tators and  the  place  for  the  fire  should  be  in  the  tomahawk-lodge. 
From  the  skin  they  also  learned  how  to  make  the  (ceremonial)  toma- 
hawks. Then  Nih'a^ga'^  came  and  looked  at  them  and  found  them 
right.  So  they  used  them  and  made  the  tomahawk-lodge.  Next  they 
made  the  buffalo-lodge.  On  the  skin  was  a  painting  of  the  white-wo- 
man (na°kuuhisei).  What  she  wore  was  covered  with  white  feathers, 
and  she  carried  a  white  weasel  and  a  stick  and  a  wheel.  They  also 
made  the  regalia  for  the  buffalo  calves  and  for  the  bull  who  has  the 
tent  poles  (hiitaka°xuunit),  and  for  the  other  ranks  of  the  dance;  and 
when  they  had  made  them  all,  Nih'a^ga"^  looked  at  them  and  approved 
them,  and  the  people  used  them.  Then  they  made  the  offerings-lodge 
(sun-dance),  which  was  also  represented  on  the  skin.  The  first  part 
of  it,  while  the  people  were  collecting  the  wood  for  the  lodge,  con- 
sisted of  the  rabbit  lodge.  In  the  rabbit  lodge  were  the  straight-pipe, 
the  badger,  the  snake,  the  wheel,  and  the  black-bird.*  There  was  also 
a  buffalo  skin,  a  rabbit  skin,  a  pipe-stem,  and  a -rattle.  The  rabbit  skin 
and  the  badger  skin  were  tied  to  the  robes  of  the  dancers.  The  wife 
of  the  man  who  pledged  the  lodge  wore  a  fringed  dress,  embroidered 
above  the  fringes,  and  on  her  head  a  beaded  feather.  All  the  other 
dancers  wore  on  their  heads  only  a  plume. 

All  this  was  given  to  the  people,  the  lodges  being  erected 
in  order  to  teach  them.  After  this  first  time  when  they  were  taught, 
the  lodges  were  pledged  only  for  sickness  and  other  causes.  Men 
pledged  them  ^according  to  their  age,  except  the  buffalo-lodge  and 
the  offerings-lodge.  These  could  be  pledged  bv  a  person  of  any 
age."'*— K. 

'  The  stuffed  skin  o'f  a  small  bird  called  hitSgougeiiwanahuut,  which  the  geese  (hitSgou)  are 
thought  to  carry  on  their  backs. 

*  The  painted  record  of  the  lodges  was  kept  until  forty-one  years  ago,  the  narrator  said  in 
iSgq.  Then  the  old  man,  of  the  tciinetcei  bahaeihan,  who  was  its  keeper,  lost  his  wife  and  buried  it 
with  her.  When  this  became  known  there  was  much  talk,  and  it  was  said  that  the  tribe  would 
decrease,  as  indeed  they  have.  The  narrator  also  said  that  he  had  never  been  told  the  entire  myth, 
but  had  learned  it  in  parts  as  he  participated  in  the  lodges,  especially  the  sun-dance. 

^The  narrator  added  the  following: 

After  the  skull  which  swallowed  animals  and  people  had  been  overcome,  it  asked  Nih'angan: 
"  May  I'go  up  with  you,  or  shall  I  go  into  the  river  .'"  Nih'angan  said  :  "  You  may  not  go  with  me, 
and  you  may  not  go  back  into  the  river."  "Where  shall  I  remain  then  ?"  said  the  skull.  Nih'angan 
told  it:  "I  will  tell  you  what  will  be  best.  Since  you  are  swift  and  untiring  and  cannot  be  stopped, 
I  will  make  you  to  be  like  a  domestic  animal  for  every  one  to  use,  which  will  contain  persons  and 
their  property,  and  will  go  through  timber  and  across  rivers  and  everywhere.  You  will  be  fast-wheel 
(hasaanotii)."  There  was  then  nothing  like  this.  The  people  (Indians)  were  told  of  it,  but  did  not 
heed  what  was  said  to  them.    Later  the  whites  made  the  railroad. 

*For  the  pursuit  by  a  rolling  head  or  stone,  see  the  notes  to  No.  34.      The  so-called  magic 


20  Field  Columbian  Museum — Anthropology,  Vol.  V. 

7. — Origin  of  the  Ceremonial  Lodges. 

A  man  and  his  wife  were  camped  by  the  river.  One  morning^  the 
man  went  out  in  search  of  game,  for  they  were  hungry. 

Going  down  the  river  he  saw  a  buffalo  (cow)  coming  up  the  creek 
just  as  the  sun  was  rising.  This  man  turned  and  started  ahead  of  the 
animal  to  get  in  range  of  it  at  the  creek,  but  the  animal  had  already 
passed  when  he  got  there.  He  had  a  bow  and  arrow  and  a  flint  knife. 
The  arrow  points  were  of  flint.  Again  he  started  to  circle  around  the 
cow  to  get  in  range  to  shoot  it,  but  again  it  passed  before  he  was 
ready.  Buffalo  was  going  up  the  creek.  The  man  started  off  again 
to  head  her  off,  but  again  she  passed  him  before  he  got  to  the  creek 
bottom.  Again  he  started,  running  very  fast,  in  order  to  get  within 
range  of  the  cow.  When  he  got  to  the  creek,  he  and  the  cow  met.  The 
man  sat  down  to  shoot  the  buffalo,  but  the  cow  stopped  and  turned 
around  to  look  at  him. 

"Leave  me  alone ;  don't  shoot  at  me  !i''  said  Buffalo  Cow,  'T  want 
to  tell  you  something  which  will  be  for  your  benefit  and  the  benefit  of 
your  people."  So  the  man  laid  down  his  bow  and  looked  at  the  cow. 
"I  have  taken  pity  on  you,  although  you  tried  to  kill  me  for  beef. 
There  sliaU  be  lodges  for  the  different  societies  among  your  people,  in 
which  my  whole  body  can  be  used  for  various  purposes.  They  shall 
be  in  this  order :  the  Thunder-bird,  Lime-Crazy,  Dog-Soldiers',  Buf- 

flight  is  known  from  almost  all  over  the  world.  It  occurs  in  European  folk  tales  and  Japanese 
cosmogony.  In  North  America  a  few  of  its  occurrences  are  among  the  Gros  Ventre,  Cree  (Russell, 
Explorations  in  the  Far  North,  202) — in  both  of  which  cases  it  occurs  in  connection  with  the  pursuit 
by  a  round  rolling  object, —  Carrier  (Morice,  Trans.  Can.  Inst.,  V,  5),  Dhegiha  (Contr.  N.  A.  Ethn., 
VI,  292),  Quinault  (Farrand,  Mem.  Am.  Mus.  Nat.  Hist.,  IV,  116).  Boas  has  recorded  many  cases  on 
the  Pacific  coast  from  the  Columbia  River  northward  (Indianische  Sagen  von  der  Nord  Pacifischen 
Kiiste  Amerikas,  pp.  99,  164,  224,  240,  268;  Chinook  Texts,  Bull.  Bur.  Ethn.,  78;  Bull.  Bur.  Ethn. 
No.  26,  p.  118 ;  No.  27,  p.  235  ;  Journ.  Am.  Folk  Lore,  IX,  260). 

The  diving  for  the  earth  during  a  flood  or  the  primeval  water  is  also  very  common  in  North 
America.  Cf.  Gros  Ventre;  Sauk  and  Fox  (Jones,  Journ.  Am.  Folk  Lore,  XIV,  234);  Ojibwa 
(Schoolcraft,  Hiawatha);  Menomini  (Hoffman,  .\nn.  Rep.  Bur.  Ethn.,  XIV,  1,  114);  Delaware  (cited 
by  Chamberlain,  Journ.  Am.  Folk  Lore,  IV,  p.  210);  Cree  (Russell,  Explorations  in  the  Far  North, 
206);  Carrier  (Morice,  Trans.  Can.  Inst.  V,  10);  Hare,  Dog-rib,  Chippewayan  (Petitot,  Trad.  Indiennes 
du  Canada  Nord  Quest.  18S6,  147,  317,  378);  Maidu  (Dixon,  Bull.  Am.  Mus.  Nat.  Hist.,  XVII,  pt. 
II,  39);  Kathlamet  (Bull.  Bur.  Ethn.,  No.  26,  p.  24);  Yuchi  (Gatschet,  Amer.  Anthr.  1893,  p.  279, 
280);  Cherokee  (Mooney,  Ann.  Rep.  Bur.  Ethn.,  XIX,  239). 

The  origin  of  death  is  also  accounted  for  in  most  American  mythologies.  A  version  similar  to 
the  Arapaho  one  is  found  among  the  Blackfeet  (Grinnell,  Biackfoot  Lodge  Tales,  138,  272) ;  Cheyenne 
(Journ.  Am.  Folk  Lore,  XIII,  161);  Jicarilla  Apache  (Russell,  Journ.  Am.  Folk  Lore,  XI,  258;  Navaho 
(Matthews,  Mem.  Am.  Folk  Lore  Soc,  V,  77.)  In  and  about  California  the  origin  of  death  is  usually 
attributed  to  the  deliberate  decision  of  an  individual.  This  idea  is  found  among  the  Maidu  (Dixon, 
Bull.  Am.  Mus.  Nat.  Hist.,  XVII,  pt.  II,  43,  46);  Wintun  (Curtin,  Creation  Myths  of  Primitive 
America,  164);  Yurok;  Yuki;  Mohave;  Diegueno  (DuBois,  Journ.  Am.  Folk  Lore,  XIV,  183);  Klamath 
Lake  (Gatschet,  Contr.  N.  A.  Ethn.,  II,  i,  103);  Quinault  (Farrand,  Mem.  Am.  Mus.  Nat.  Hist.,  IV, 
III).  Specialized  forms  of  the  myth  occur  among  the  Zufii  (Gushing,  Ann.  Rep.  Bur.  Ethn..  XIII) 
and  the  Tsimshian  (Bull.  Bur.  Ethn.,  No.  27,  p.  72).  See  also  Petitot.  Trad.  Ind.  du  Canada  Nord- 
Guest,  1886,  114,  115  (Hare). 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         21 

falo-Women's,  Old  Men's  lodge  and  Sweat  lodge,"  said  the  cow.  (The 
Sun-dance  lodge  comes  at  any  time  and  is  participated  in  by  any  classes 
of  people.) 

So  the  man  did  not  kill  Buffalo  Cow,  but  returned  to  his  tipi  at 
once,  broke  camp  and  went  to  the  camp-circle.  He  then  told  the  people 
about  the  information  he  had  received,  as  a  law  for  them  in  the  fu- 
ture.—D. 

Told  by  Tall-Bear.  A  much  more  complete  tale,  accounting  for  the  origin  of  the  ceremonial 
lodges,  is  reserved  for  the  author's  paper  to  be  devoted  exclusively  to  this  subject. 

8. — Origin  of  the  Kit-Fox  and  Star  Lodges, 

There  was  a  camp-circle  along-  in  the  fall  of  the  year.  One  day  a 
party  of  young  boys  went  out  for  some  fun.  To  their  surprise  they 
came  across  a  hunter  (chief)  skinning  his  buffalo  beef.  They  saw 
others  still  chasing  the  buffalo  on  their  horses.  This  hunter  was  just 
through  skinning  one  side,  and  while  these  boys  were  looking  on  he 
took  out  the  intestines.  The  hunter  or  chief  took  a  slight  glance  at  the 
boys  and  paid  no  further  attention  to  them.  One  boy,  feeling  quite 
hungry,  reached  over  and  pulled  out  a  kidney  and  another  boy  went 
for  a  piece  of  liver  to  eat.  The  hunter  saw  that  they  had  spoiled 
some  fat  tallow  in  the  beef,  got  mad  and  took  the  kidney  and  piece 
of  liver  away  from  the  boys,  who  were  about  to  eat  them.  They  were 
disgusted,  but  did  not  say  anything,  though  the  first  boy  who  took  the 
kidney,  got  mad  also.  He  felt  sorry  for  his  companions.  While  this 
hunter  was  busy  skinning  the  other  side  of  the  beef  he  took  a  leg  of 
the  buffalo  and  struck  the  chief  on  the  back  of  his  head  and  killed 
him.    The  hunter  did  not  see  him  advancing. 

After  this  boy  had  killed  the  man,  they  ran  for  camp,  but  the  others 
who  were  after  beef  too,  saw  what  these  boys  had  done  and  made 
chase  after  the  offender.  The  other  boys  made  quite  an  excitement  in 
the  camp,  but  the  boy  who  had  murdered  the  hunter  took  refuge  in  his 
grandmother's  lodge.  The  tipi  was  surrounded  by  the  company,  who 
at  once  began  tearing  the  tipi  on  all  sides  to  catch  the  offender.  Just 
then  there  came  a  small  whirlwind  to  the  tipi,  and  it  began  to  circle 
about  it.  The  boy  was  gone,  and  the  cloud  of  smoke  went  up  to  the 
sky.  They  stood  looking  on  the  cloud  of  smoke  caused  by  the  ashes  in 
the  tipi,  and  wondered. 

Afterwards  they  saw  a  boy  who  had  a  yellow  calf  robe  going  from 
them,  so  they  made  a  charge  for  him.  The  boy  reached  a  divide  and 
went  over  it;  when  the  company  got  to  the  divide  the  boy  was  quite 
a  distance  from  them.     The  company  ran  and  charged,  but  the  boy 


22  Field  Columbian  Museum — Anthropology,  Vol.  V. 

just  went  over  the  divide  when  they  had  reached  the  place.  The  third 
time  they  went  after  the  boy  as  fast  as  they  could  run.  but  they  saw  the 
boy  at  the  same  distance.  The  boy  was  slowly  gaining  this  time. 
The  company  made  another  charge,  but  when  they  reached  the  divide, 
instead  of  seeing  the  boy,  they  saw  a  coyote  running,  occasionally 
looking  toward  them.  They  then  gave  up  the  chase  and  returned 
home,  wondering  what  had  become  of  the  boy. 

About  five  years  afterward,  this  boy,  who  had  grown  to  manhood, 
came  upon  a  hunting  camp.  The  first  man  he  met  was  his  partner,  the 
boy  who  had  taken  the  piece  of  liver.  He  asked  him  if  there  was  still 
a  camp-circle  of  people,  and  the  party  told  him  that  there  were  many 
people.  "Well,"  jaid  he,  "break  up  your  camp  at  once.  Go  and  tell 
the  people  that  I  have  returned  to  you  and  will  go  to  the  camp-circle 
later  on.  So  I  want  you  to  go  and  tell  the  chief  to  come  and  meet  me." 
So  they  went  and  did  as  he  said.  The  chief  of  the  people  went  out  and 
met  him  coming.  He  was  coming  from  the  sunset,  carrying  under  his 
arm  a  kit-fox  hide.  He  wore  a  white  robe  and  his  body  was  painted 
yellow.  The  chief  saw  him,  saw  what  he  looked  like,  left  him  and 
ran  home;  but  still  the  boy  followed  the  chief.  Instead  of  reaching 
camp  from  the  way  he  was  coming,  he  switched  around  and  came  up 
from  the  sunrise.  He  appeared  on  a  buckskin  colored  horse,  with  his 
body  painted  yellow,  his  face  yellow,  his  forehead  fed,  with  a  red  streak 
from  his  eyes,  and  his  chin  painted  green.  On  his  scalp-lock  was  tied 
a  kit-fox  hide,  while  in  his  hand  he  carried  a  bow  and  lance,  with 
feather  pendants  strung  along  the  bow.  He  galloped  his  horse  from 
north  to  south  twice,  everybody  seeing  him.  He  then  made  a  change, 
coming  from  the  south  to  the  north,  riding  a  gray  horse  this  time.  He 
did  this  twice.  He  had  a  horn  bonnet  on  his  head  and  carried  a  rattle 
in  his  right  hand.  Attached  to  the  horn  bonnet  or  cap  were  long 
fringed  pendants,  well  quilled  in  yellow  color.  His  face  was  painted  in 
yellow,  his  forehead  in  green,  with  a  perpendicular  black  streak  down 
his  face  like  a  coyote's  face.  These  two  appearances  before  the  people 
at  the  rising  of  the  sun,  originated  the  Kit-Fox  and  Star  societies. 
The  latter  appearance  relates  to  the  Star  Society. — D. 

-Told  by  Coming-on-Horse-Back.    See  note  to  No.  7. 

9. — Origin  of  the  Ceremonial  Lodges.' 

A  man  lived  in  a  tent  that  stood  alone.  Something  came  toward 
him  from  the  East.  It  was  a  young  bufifalo  bull  ( waxa<;6u) .  The  man 
went  to  head  it  off  [in  order  to  shoot  it],  but  it  went  around  him  .  Then 

•  From  informant  F. 


(Xt.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  23 

this  happened  again.  A  third  time  he  tried  unsuccessfully  to  stop  it. 
The  fourth  time  he  succeeded  in  heading  it  ofif.  Then  the  bull  said : 
'  Let  me  go  to  your  tent.  I  have  come  to  give  you  the  buffalo.  I  give 
you  myself.  I  have  come  to  tell  you'of  the  life  you  will  have,  which 
will  consist  in  the  lodges  (dances).  There  will  be  the  hinanaha'^wu, 
the  hagawa°wu,  the  haha"ka°wu,  the  biitaha°wu,  the  hiitceaoxa°wu,  and 
the  banuxta"wu."  Then  the  buffalo  came  from  the  four  directions, 
and  scattered  in  herds,  and  could  be  seen  over  the  land.' — K. 

10. — Lime-Crazy. 

There  was  a  big  camp-circle  in  which  a  certain  Big-Chief  con- 
trolled the  people.  This  chief  had  a  brother  who  was  just  of  age  to 
be  of  service  to  the  chief,  but  he  was  too  lazy  even  to  attend  to  himself. 
His  clothes  and  appearance  were  untidy,  so  much  so  that  they  offended 
his  brother.  The  people  used  to  ridicule  the  young  brother's  foolish- 
ness so  much,  that  Big-Chief  sometimes  felt  indirectly  insulted.  So 
one  day  Big-Chief  told  his  brother  to  wash  his  face,  brush  his  hair, 
fix  up  properly,  put  on  better  clothes  and  stir  around. 

"You  had  better  go  to  the  river  and  see  the  women  getting  water 
at  the  springs  and  try  and  get  acquainted  with  some  of  them.  You 
will  find  some  decent  clothing  hanging  around ;  put  it  ,on  and  look  like 
a  man;  your  dreadful  appearance  makes  me  ashamed  for  you,''  said 
Big-Chief.  So  the  brother  got  up  one  morning,  washed  his  face, 
brushed  and  fixed  up  his  hair  properly,  put  on  better  clothing,  which 
belonged  to  his  brother,  painted  his  face,  perfumed  himself  with  sweet 
grass  and  sweet  leaves,  and  started  before  breakfast  to  the  river. 

He  was  standing  at  the  spring  all  dressed  in  good  respectable 
clothes,  when  two  young  women  came  after  water.  He  went  to  them 
and  asked  them  for  a  drink,  which  was  given  to  him.  Then  he  finally 
persuaded  one  of  them  to  go  into  the  brush  with  him,  where  he  lay 
down  with  her.  Now,  whenever  he  saw  women  after  wood  in  the 
timber  he  made  a  practice  of  going  and  meeting  them.    Heretofore  he 

'  The  origin  of  tlie  lodges  is  given  more  at  length  in  myth  6.  The  following  was  obtained 
from  informant  G. 

The  origin  of  all  the  dances  (bayaanwu)  was  thus:  A  murderer  was  living  apart  from  the 
people,  subsisting  on  berries  by  the  ponds.  He  had  very  little  food.  An  animal  came  toward  him . 
First  it  was  a  coyote,  then  a  wolf,  then  an  antelope,  then  a  deer,  then  a  bear,  then  a  buffalo  cow. 
He  tried  to  intercept  her,  but  the  cow  turned,  and  he  pursued  her.  This  happened  four  times. 
The  cow  said  to  him,  "Do  not  shoot  me."  The  fourth  time  he  spared  her,  though  his  children 
were  hungry.  At  night  he  heard  buffalo  all  about.  Making  holes  in  his  tent,  he  shot  and  killed 
very  many.  He  skinned  and  cut  them  up,  and  made  pemmican.  Going  to  the  camp  of  the  tribe, 
he  carried  the  meat  with  him  and  invited  the  hinanah5°wu  to  a  feast.  Then  he  invited  the  dog  so- 
ciety, the  fool  society,  and  so  the  rest  in  order  of  age.  All  the  people  ate,  but  could  not  eat  all  that 
he  had.    This  was  the  beginning  of  life  of  the  people. 


24  Field  Columbian  Museum — Anthropology,  Vol.  V. 

had  been  known  as  dreadful  in  appearance,  but  now,  he  was  attractive 
and  charming.  Again  he  persuaded  a  young  woman  to  go  into  the 
brush,  where  he  lay  down  with  her.  (Usually  there  are  some  women 
who  do  not  tell  each  other  about  their  love  affairs  with  young  men.) 
This  young  man  was  frequently  seen  on  the  hill-tops,  and  when  women 
w€nt  to  the  spring  for  water,  he  would  run  down  to  meet  them.  He 
would  walk  right  up  to  the  prettiest  and  ask  for  a  drink.  On  account 
of  his  cunning  ways  and  good  appearance  he  soon  overcame  the  young 
women  and  went  with  them  into  the  brush.  No  matter  how  many 
women  were  after  water,  it  did  not  prevent  him  from  approaching  the 
prettiest  one.  He  would  walk  right  up  with  a  smiling  face  and  entice 
the  woman  into  the  brush,  until  finally,  the  people  being  somewhat 
troubled,  began  to  talk  about  him.  But  since  his  brother  was  Big- 
Chief,  nobody  molested  him.  He  was  seen  many  times  with  married 
women,  and  was  found  sleeping  with  them,  but  on  account  of  his  being 
the  brother  of  Big-Chief,  they  could  not  disturb  him. 

One  day  the  people  became  jealous  of  the  young  man.  Not  only 
were  they  jealous,  but  they  came  to  regard  him  as  a  regular  nuisance  to 
the  tribe.  So  they  went  to  Big-Chief's  tent.  "Now  if  you  will  give  us 
your  consent  to  expel  this  troublesome  young  man,  your  own  brother, 
you  will  be  regarded  as  the  only  ruling  chief  of  the  tribe.  Your  word 
to  the  tribe  for  anything  will  be  obeyed  and  your  orders  will  be  en- 
forced to  the  full  extent.  You  shall  have  the  best  of  things,  a  good 
lodge,  with  furniture  of  every  description,  and  good  food,  obtained  with 
miich  labor,"  said  the  people. 

Big-Chief,  thinking  how  much  authority  and  respect  he  would 
receive  if  he  should  give  consent  to  the  people  to  expel  or  kill  his 
brother,  told  them  that  they  could  do  as  they  pleased  with  him.  So  they 
took  the  brother  to  a  deep  river  and  bound  his  hands  together  behind 
him  and  threw  him  into  the  "deep  water,  but  he  came  out  of  the  water 
telow  them,  walking  away  from  the  shore.  "Well !  We  must  try  it 
over.    We  have  got  to  get  rid  of  him  some  way,"  said  the  men. 

So  they  caught  him  again  and  bound  his  hands  very  tight,  tied  a 
heavy  stone  to  him  and  threw  him  into  the  deep  water.  For  some  time 
they  stood  watching  to  see  if  he  would  come  out,  but  feeling  confident 
that  he  was  drowned,  started  off.  But  looking  down  the  river,  again 
they  saw  him  walking  on  the  land.  "Well !  That  young  man  must 
be  expelled  in  some  way,"  said  the  men.  The  men,  discouraged,  re- 
turned to  the  camp-circle  and  told  the  circumstances  to  the  chief. 

The  abused  young  man  returned  all  right,  kept  on  annoying  the 
women  of  the  higher  societies  (wives  of  the  head  men  and  warriors). 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  .        25 

But  Big^-Chief  was  determined  to  get  rid  of  his  brother  and  become 
the  sole  riding  man  in  the  tribe.  One  day  he  said  to  his  brother: 
"Brother,  let  us  go  out  and  hunt  for  a  short  time ;  we  must  have  some 
fresh  buffalo  or  antelope  meat."  *'A11  right,"  said  the  young  brother. 
So  they  both  started  off  and  came  upon  a  large  herd  of  buffalo  and  Big- 
Chief  killed  a  fat  one.  "Brother,  just  watch  me  skin  the  beef  so  that 
you  may  know  how  to  do  it  the  next  time,"  said  Big-Chief.  Big-Chief 
went  a  short  distance  away  and  broke  off  a  branch  of  a  tree  and  gave  it 
to  his  brother.  "Brother,  you  may  drive  away  the  flies  from  the  meat 
while  I  am  dressing  it,"  said  he. 

So  the  young  man  walked  around  from  right  to  left,  driving  the 
flies  away  with  the  branch.  After  Big-Chief  had  done  skinning  and 
dressing  the  beef  he  said  to  his  brother,  "Well,  brother,  you  may  stay 
here  and  drive  the  flies  away  till  I  come  back  with  the  dogs  to  carry  the 
meat  home.  It  is  too  good  to  leave  and  also  too  heavy  to  carry  on  our 
backs."  So  Big-Chief  went  away,  and  the  brother  still  walked  around, 
keeping  the  flies  away  from  the  meat.  Time  passed  on  and  the  chief 
did  not  return,  but  the  brother  still  kept  on  walking  around  driving 
the  flies  away. 

Big-Chief  had  taken  his  brother  away  to  a  distant  land  and  left  him 
driving  the  flies  away.  After  the  lapse  of  three  or  four  years  the  people 
concluded  that  the  young  man  must  have  starved  to  death  or  else  he 
would  have  returned  sooner. 

Big-Chief,  since  he  had  come  back  from  the  hunting  trip  alone, 
was  the  only  chief  of  the  tribe.  The  people  felt  confident  that  the 
Aoung  man  was  dead  in  the  wilderness  and  began  to  abuse  Big-Chiefs 
authority.  Finally  Big-Chief  became  discouraged ;  the  people  began 
taking  his  dogs,  tipi — everything  that  was  useful  about  his  lodge, — 
leaving  him  in  a  desolate  condition.  "You  may  go  to  the  outside  of  the 
camp-circle  and  remain  there  with  your  wife,"  said  the  people.  "You 
are  no  longer  a  chief,  and  are  unfit  for  the  tribe."  So  Big-Chief  took 
his  wife  outside  the  camp-circle,  and  they  made  a  tipi  as  best  they 
could,  out  of  tipi  linings.  They  had  very  poor  food  and  clothing  and 
were  despised  and  rejected  of  the  people  on  account  of  their  brother. 
But  they  managed  to  get  along.  Sometimes  they  would  have  nothing 
to  eat  for  a  day.  The  man  would  go  out  with  his  bow  and  arrows 
and  kill  some  small  game  to  eat.  He  was  very  poor  m  everything 
since  the  tribe  was  no  longer  friendly  toward  him. 

One  day  his  wife  asked  him  to  go  and  search  for  his  brother.  So 
he  started  off  to  the  place  where  he  had  left  him.  When  he  had 
reached  the  place,  he  could  only  see  just  the  top  of  his  brother's  head 


26   .        Field  Columbian  Museum — Anthropology,  Vol.  V. 

and  the  branch,  which  he  was  still  waving.  'Come  out  of  the  ground, 
brother!  I  have  come  after  you!"  said  Big-Chief.  "Well,  no!  When 
you  went  away  from  me  you  told  me  to  drive  the  flies  away,  so  that  is 
what  I  am  doing,"  said  the  young  man. 

Big-Chief  then  returned  to  the  camp-circle,  but  didn't  tell  the 
people  about  his  brother,  though  he  told  his  wife  that  the  young  man 
had  refused  to  come  home.  So  Big-Chief  and  his  wife  both  went 
to  the  pit.  "My  brother-in-law,  please  come  out  and  go  home  with  us," 
said  the  wife.  "No !  I  cannot  go,  for  my  brother  has  told  me  to  keep 
the  flies  away,"  said  the  young  man.  So  Big-Chief  and  his  wife  re- 
turned to  their  tipi.  Again  they  went  to  see  the  young;  man,  but  when 
they  got  there,  they  could  only  see  the  branch  above  the  ground,  as  the 
young  man  still  waved  it  driving  the  flies  away.  "My  dear  brother-in- 
law,  come  out  and  go  home  with  us,"  said  the  wife. 

Big-Chief  and  his  wife  noted  that  the  meat  was  in  good  condi- 
tion. (This  young  man  by  walking  around  had  worn  away  a  circular 
pit,  the  meat  on  top  of  the  ground  sinking  down  with  him.)  But  the 
young  man  still  refused  to  go  home  with  Big-Chief,  saying  that  his 
brother  had  told  him  to  drive  away  the  flies.  So  Big-Chief  and  his 
wife  returned  without  hope.  A  fourth  time  Big-Chief  went  to  the 
young  man,  taking  with  him  his  wife.  "My  dear  brother-in-law,  I 
liave  come  again  to  tell  you  that  the  people  whom  we  belonged  to  have 
taken  away  everything  we  had  since  you  have  been  absent.  My 
dear  brother-in-law,  if  you  only  could  see  into  our  present  condition, 
outside  of  the  camp-circle,  you  would  feel  different.  We  have  had  hard- 
ships to  endure  continually,  and  cannot  bear  them  much  longer.  The 
whole  tribe  has  gone  against  us.  Your  brother  is  a  common  man,  and 
very  poor,  because  of  misfortunes,"  said  the  sister-in-law,  pitifully, 
"Come  out,  brother-in-law,  if  you  please."  "All  right,"  said  the  young 
man,  and  he  jumped  out  of 'the  pit. 

So  Big-Chief  and  his  wife  and  brother  started  for  their  camp-circle. 
When  they  got  there  the  company  of  young  men  were  dancing  in  a  big 
tipi  at  night.  They  were  all  having  a  good  time.  This  young  brother- 
in-law  had  a  lean-back  club-board  with  which  he  came  out  of  the  pit, 
in  place  of  the  branch  with  which  he  had  kept  away  the  flies.  Said 
the  young  man  to  his  sister-in-law%  "Sister-in-law,  you  may  take  this 
club-board  and  go  in  and  tell  the  dancers  that  I  have  returned  all 
right."  So  the  sister-in-law  went  over  to  the  dancers'  tipi  and  said 
to  the  first  young  man  standing  outside.  ''My  brother-in-law  has  re- 
turned." "Oh,  get  away  fr9m  here  I  We  don't  want  to  hear  about 
him,  and  we  don't  want  you  here  either,"  said  the  man.    "Go  away!" 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  27 

So  she  went  back  and  told  her  brother-in-law  at  their  tipi.  "Well, 
sister-in-law,  you  make  take  this  club-board  in  to  the  dancers  and  tell 
them  that  I  have  returned  to  the  tribe,"  said  the  brother-in-law. 
So  she  went  back  to  the  dancers  and  went  into  the  tipi.  "My 
brother-in-law  told  me  to  come  here  and  tell  you  that  he  has  returned," 
said  she.  "Oh,  you  crazy  thing,  get  out  of  here,  go  back  home !" 
said  the  men.  So  she  returned  to  her  husband's  tipi,  and  said  to  her 
brother-in-law,  "They  won't  let  me  finish  my  errand  for  you  and  have 
shamefully  abused  me!"  "Well,  sister-in-law,"  said  he  in  a  manly 
voice,  "take  this  club-board  and  go  over  there  again  and  tell  them  that 
I  have  returned  to  my  brother."  So  without  hesitation  she  went  again 
to  the  dance  and  went  into  the  tipi.  "My  brother-in-law  has  returned." 
said  she.  The  men  became  angry  "and  took  the  tallow  and  hit  her  with 
it,  greasing  her  dress,  and  she  was  very  much  insulted  this  time,  but 
she  bore  it  in  a  womanly  way.  and  returned  to  her  husband's  tipi. 
"My  dear  brother-in-law,  the  company  has  treated  me  meanly,  they 
struck  me  with  a  piece  of  heated  tallow,  which  made  my  last  dress 
dirty.  I  tried  to  endure  the  abuse,  but  could  not."  "Well,  let  us  go 
over  there  together,"  said  the  young  man  (Lime-Crazy).  "When  you 
go  in  this  time,  tell  them  I  have  returned."  So  they  went  in  together, 
and  the  woman  said  to  the  men,  "My  brother-in-law  has  returned." 
"Oh !    You  are  a  liar !     Go  out,"  again  said  the  men. 

Just  then  Lime-Crazy  stepped  in.  "Yes,  I  am  here  with  this  wo- 
man," said  he  roughly,  carrying  the  lean-back  club-board.  Everybody 
ceased  talking  and  was  silent.  "Now  every  one  of  you  sit  erect  in  a 
row  and  put  your  legs  to  the  fire  and  do  not  move  till  I  tell  you,"  said 
Lime-Crazy.  "My  sister-in-law,  take  this  club-board  and  strike  the 
shin  bones  of  these  young  men,  beginning  here  and  continuing  to  the 
very  last  one !"  Then  the  woman  struck  every  man's  shin  bones.  They 
said  nothing,  and  endured  the  punishment  willingly.  "Now  that  is  in 
return  for  your  ill  treatment  of  my  sister-in-law,"  he  said.  Then 
Lime-Crazy  and  his  sister-in-law  returned  to  their  tipi. 

In  the  morning,  Lime-Crazy  got  up  and  said  to  his  sister-in-law, 
"Go  into  the  camp-circle,  to  the  biggest  tipi  with  the  long  poles,  and  get 
the  best  furniture  among  the  tribe.  See  that  your  husband  gets  the 
very  best  ponies  and  see  that  he  gets  what  he  needs.  Order  the  people 
to  give  you  food,  put  up  your  tipi  and  they  will  help  you  hereafter." 
So  Big-Chief  and  his  wife  did  as  they  were  told,  and  in  a  short  time 
they  had  a  plenty  of  everything.  They  lived  happy  and  well  again 
and  were  treated  respectfully  by  the  people.  They  had  servants  to 
look  after  their  belongings,  to  get  the  water  and  wood  for  them.    But 


28  Field  Columbian  Museum — Anthropology,  Vol.  V. 

there  were  people  yet  in  the  tribe  who  still  had  a  prejudice  against 
Lime-Crazy. 

One  day  three  young  men,  who  were  enjoying  the  company  of 
women  at  the  river,  being  acquainted  with  Lime-Crazy,  persuaded 
him  to  go  out  for  a  hunt.  They  came  to  a  big  river,  and  told  Lime- 
Crazy  that  across  the  river,  over  among  the  rocks,  there  were  some 
eagle  nests.  "Let  us  put  a  boat  across,"  said  the  party.  So  they  made 
a  boat  and  crossed  the  big  river  in  it.  The.three  young  men  had  pre- 
viously planned  to  run  away  from  Lime-Crazy,  return  to  the  boat,  and 
cross  the  river.  So  when  they  had  first  crossed  the  river,  they  scat- 
tered in  search  of  eagles  to  get  some  feathers,  but  Lime-Crazy,  having 
taken  a  different  direction  from  the  three  young  men,  became  separ- 
ated from  them,  whereupon  the  three  young  men  having  met  at  an  ap- 
pointed place,  returned  to  the  boat  and  recrossed  the  river,  leaving 
Lime-Crazy  behind.  But  Lime-Crazy  was  well  supplied  with  eagle 
feathers  and  started  to  find  his  companions.  Not  being  able  to  find 
them  in  the  timber,  he  returned  to  the  river  bank,  only  to  find  that  he 
had  been  deserted. 

After  wandering  about  the  timber  and  along  the  bank  of  the  river, 
he  heard  the  voice  of  a  swift-hawk  talking  to  him,  saying:  "You  may 
go  to 'the  river,  and  our  grandfather,  the  Father-of-Waters,  will  pack 
you  across.  When  you  first  get  on  him,  tie  a  bunch  of  eagle  feathers 
on  his  head  (horns)  and  tell  him  that  you  want  to  get  across  the  river. 
Then,  after  going  a  short  distance,  he  will  stop,  when  you  will  tie  on 
another  bunch  of  feathers  and  pray  to  him,  saying,  Tn  my  respect  and 
reverence  for  you.  Grandfather,  1  will  tie  this  bunch  of  eagle  feathers 
on  you,  that  I  may  be  led  across  in  safety.'  Something  will  occur  at  the 
middle  of  the  river,  so  you  are  directed  to  blow  a  bone  whistle  and  make 
a  sudden  leap  up  in  the  air,  after  you  have  tied  on  the  last  bunch  of 
feathers."  So  the  Father-of-Waters  moved  on  and  stopped  at  the 
center  of  the  river  :  "My  Father,  have  mercy  on  me !  I  will  tie  on  you 
my  last  bunch  of  eagle  feathers,  that  I  may  arrive  safely  on  the  other 
side."  Then,  tying  them  on,  he  blew  his  bone  whistle  and  leaped 
straight  up  in  the  river.  When  he  went  up  the  water  followed  him. 
Lime-Crazy  almost  touched  the  sky  and  landed  on  a  hill-top.  The 
waters  which  followed  him  finally  receded  so  the  man  got  back  to  the 
camp-circle. — D. 

Told  by  Cleaver  Warden.  Lime-Crazy's  or  White-Painted-Fool's  act  of  tying  the  eagle 
feathers  to  the  monster's  horns,  is  paralleled  by  a  similar  act  in  one  of  the  Sun  Dance  rites. 
The  efficacy  of  the  eagle  feathers  came  from  the  fact  that  Eagle's  expressed  desire,  to  be  made  use- 
ful in  everything,  was  accepted  by  the  Creator  (Flat-Pipe);  cf.  Origin  Myth,  Arapaho  Sun  Dance. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         29 

1 1 . — Lime-Crazy." 

In  a  large  camp  there  was  a  chief.  His  younger  brother  used  to 
sleep  late  in  the  morning  and  would  never  comb  his  hair  nor  keep  him- 
self clean.  Then  the  older  brother  said:  "My  friend,  I  wish  you 
would  get  up  early  in  the  morning,  dress  yourself,  comb  your  hair, 
and  use  perfume.''  Look  at  the  young  men ;  they  are  all  standing  on 
the  hills  where  the  paths  lead  down  to  the  river,  looking  for  the 
women.  And  they  travel  about,  going  day  and  night;  they  do  not  sit 
at  home."  "All  right,"  said  his  younger  brother.  So  he  washed  him- 
self, combed  himself,  dressed  himself,  shook  his  blanket  out,  and 
used  perfume.  Then  he  went  to  the  sand  hills  by  the  river,  and  stood 
at  the  place  where  the  women  came  and  went ;  even  if  there  were  many 
of  them  he  would  seize  one,  and  though  she  were  married.  So  his 
older  brother  and  his  parents  and  his  relatives  had  to  pay  horses  and 
other  valuables.  Then  his  older  brother  planned  to  get  rid  of  him. 
"Have  you  at  last  become  a  great  chief,  my  older  brother?"  said  the 
young  man.  "No,  not  yet,"  said  the  older.  "Come,  my  friend,  let 
us  go  hunting."  Then  they  both  went  oflF.  They  came  to  a  herd  of 
buffalo  and  the  chief  killed  one.  Then  he  gave  his  younger  brother  a 
little  switch  and  said  to  him :  "Here,  my  friend,  drive  off  the  flies 
with  this.  Keep  walking  about  it.  Meanwhile  I  will  go  back  and  tell 
the  people."  Then  he  went  off,  abandoning  his  younger  brother.  The 
young  man  continued  to  walk,  going  around  and  around,  never  stop- 
ping, fanning  the  flies  from  the  dead  buffalo.  The  chief  after  his  re- 
turn was  despised  and  abused  by  the  people  for  having  deserted  his 
brother,  until  at  last  he  went  back  to  get  him.  He  found  him  still 
walking  about  the  buffalo,  driving  off  the  flies.  He  had  worn  a  deep 
pit  around  the  buffalo.  The  elder  brother  said:  "My  friend,  come 
out ;  let  us  go  back  to  camp.  I  am  punished*  very  badly ;  I  have  no 
horses ;  I  have  no  tent ;  I  have  no  food ;  they  strike  me ;  they  make  me 
camp  away  from  the  rest."  But  his  younger  brother  ignored  him ;  he 
kept  going  around  and  around.  Then  the  older  brother,  unable  to  make 
him  listen,  went  back.  "He  will  not  come,"  he  said  to  his  wife.  The 
young  man  had  been  very  much  loved  by  his  sister-in-law.  "You  go 
and  try  to  bring  him  back,"  the  chief  said  to  her.  "I  am  very  tired  of 
living  so  poorly.  Tell  him  that  we  have  no  tent ;  that  we  have  no 
horses,  and  that  we  live  in  misery."  So  the  woman  went  off,  and  came 
to  her  brother-in-law.     Merely  the  tip  of  his  switch  was  visible  above 

'  From  a  text. by  informant  A. 

»  Niibou. 

»  Nifinanaancihana". 


3©  Field  Columbian  Museum — Anthropology,  Vol.  V.    , 

the  ground,  moving  around  and  around,  as  he  still  drove  off  the  flies. 
The  woman  said :  "My  brother-in-law,  listen  to  me.  I  will  tell  you  the 
truth.  It  is  on  account  of  you  that  we  are  in  poverty ;  on  account  of 
you  we  must  camp  alone ;  they  think  of  us  like  dogs  and  treat  us  like 
dogs.  Constantly  we  are  abused  and  treated  cruelly  on  account  of 
you."  ''Hei !  lead  the  way,  my  sister-in-law,"  he  said,  and  jumped 
out  of  the  pit  with  his  switch.  Then  they  both  went  back.  While  they 
were  still  walking,  night  came  on. 

When  they  reached  camp,  the  nanaana'^heigi^  were  drumming  in  a 
tent.  It  is  they  who  keep  the  camp  good  (in  order).  The  young  man 
said  to  his  sister-in-law  :  "Go  straight  where  the  drum  is  beating.  Tell 
them:  'Lime-Crazy^  has  come  back.'  Tell  them  that  when  you  enter." 
Then  the  woman  went  inside.  "Lime-Crazy  has  come  back,"  she  said. 
She  had  not  got  through  when  they  cried:  "She  lies!  Throw  her 
out!  Kill  her!"  and  she  went  out  again,  "I  had  said  only  half  of  it 
when  they  drove  me  out,"  she  told  her  brother-in-law.  "Go  back  and  tell 
them:  'Lime-Crazy  has  come  back.'  Tell  them  that  when  you  enter." 
When  she  had  said  it,  the  men  caught  her  and  put  hot  fat  on  her  face 
so  that  she  cried  out  for  help.  "Aha**!"  Lime-Crazy  said,  as  he  en- 
tered. "What  are  you  doing?"  No  one  dared  to  speak.  All  lowered 
their  heads.  "Come  .sit  like  this,  all  evenly  in  a  circle,"  he  said  to  the 
nanaana"heinigi.  Then  they  all  sat  in  an  even  circle.  "Well,  my  sister- 
in-law,  take  the  kakaa'^x,"  strike  them  all  on  their  shins  with  it ;  strike 
them  with  all  your  might,"  he  told  her.  So  the  woman  struck  each  one 
of  them,  all  around  the  circle,  with  the  kakaa'^x ;  not  one  of  them  spoke 
a  word.  After  she  had  struck  them  all,  Lime-Crazy  said :  "My  sister- 
in-law,  go  and  look  for  the  best  tent  you  can  find,-  and  the  clothes  that 
seem  to  you  to  be  the  best ;  and  go  and  select  food  for  yourself,  and 
horses  that  are  good  and  sound,  and  whatever  seems  good  to  you. 
Whatever  is  good  for  life,  take  that  for  yourself."  Then  she  did  thus, 
and  soon  the  tent  of  the  chief  (the  older  brother)  stood  up  finely 
again,  the  best  in  the  camp.  Herds  of  horses  belonged  to  him ;  he  was 
again  the  first  of  the  people,  and  lived  well.  So  the  older  brother  was 
chief  once  more.  Then  he  said  again  to  Lime-Crazy:  "My  friend, 
let  us  cross  the  river  to  hunt."  Then  they  crossed  the  river  where  it 
was  fordable,  and  hunted  in  the  timber.  Then  Lime-Crazy's  older 
brother  again  deserted  Him.  Then  Lime-Crazy  gathered  eagle 
feathers.     A  hawk  told  him :     "Pray  to  the  one  that  owns  the  river. 

'  The  society  of  old  men  who  liold  the  hinanahanwu.    See  Nos.  6,  9. 

"  Haaatinahanlcan,  "lime-crazy,"  or  "white-paint-fool."  Compare  the  nankhahanka",  "white- 
fool,"  of  the  hahankanwu,  the  fool  or  crazy-lodge. 

"  A  wooden  sword  or  wand,  used  in  the  biitahanwu.    Also  any  sword. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  31 

Say  to  him :  'Carry  me  across,  my  friend ;  here  are  eagle  feathers  to 
be  your  headdress.'  Then  the  hiintcabiit  will  come  swimming.  When 
he  rises  to  the  surface  near  the  bank,  tie  the  feathers  to  his  horns.  If 
he  stops  swimming  with  you,  say  again :  'Here  are  feathers  for  you,' 
and  tie  some  to  his  horns.  In  the  middle  of  the  stream  he  will  try  to 
destroy  you.  You  will  hear  a  whistle  above  you.  Then  remember  to 
do  what  I  tell  you.  Jump  with  all  your  might."  Accordingly  when 
they  reached  the  middle,  Lime-Crazy  jumped  and  reached  the  land. 
Thus  he  crossed  the  river  and  returned  to  the  camp. 

When  he  went  on  a  journey  again,  the  white  owf  (snow-storm) 
killed  him.    Others  say  it  was  the  lightning  that  killed  him. — K. 

12. — Origin  of  the  Buffalo  Lodge. 

There  was  a  big  camp-circle.  One  day  word  was  given  out  to  the 
people,  that  a  big  herd  of  buffalo  was  seen  and  that  before  it  got  far 
away  from  the  reach  of  them,  it  was  to  be  killed  for  hides  and  meat.  So 
the  young  men  caught  their  best  horses  and  had  them  ready  for  the 
chase.  They  were  supplied  with  good  bows  and  arrows.  It  was 
ordered  by  the  chief  that  there  should  be  two  parties,  who  should  go 
and  head  off  the  herd  so  as  to  drive  them  from  the  other  end  into 
the  camp-circle.  So  they  went  and  surrounded  the  herd,  killing  the 
buffalo,  as  they  ran  toward  the  camp.  There  were  ten  or  twelve  buf- 
falo still  running,  trying  to  escape.  The  young  men  who  were  just 
commg  to  the  camp  saw  these  animals  in  a  bunch  and  made  a  charge 
at  them.  In  the  herd  there  was  a  swift  one  taking  the  lead.  This  ani- 
mal was  a  young  steer,  very  fat.  "I  must  get  away  or  else  they  will 
kill  me,  for  I  am  pleasing  to  the^eye,"  said  the  steer  as  they  were  run- 
ning together.    The  rest  of  the  buffalo  were  cows. 

When  the  young  men  were  chasing  the  buffalo  into  camp  there 
were  women  on  the  hill,  watching  the  men  after  the  small  bunch  of 
buffalo  running  by  the  camp-circle.  When  this  buffalo  (steer)  ran 
ahead  of  the  others,  it  attracted  the  attention  of  one  of  the  women. 
"Oh !  that  buffalo  looks  beautiful !  it  is  surely  a  charming  creature ! 
I  wish  that  I  could  marry  him!"  said  the  woman.  As  soon  as  she 
had  said  that,  the  steer  understood  what  she  said  and  received  her 
word.  "Look  at  him,  he  is  running  gracefully,  what  a  fine  sight  he 
is  to  me !  I  wish  that  I  could  marry  him  !"  said  the  woman.  The  steer 
again  heard  the  remark  and  received  it.  The  young  men  were  .still 
chasing  this  small  bunch  of  buffalo,  but  they  were  unable  to  kill  this 

'  Nankubacein. 


32  Field  Columbian  Museum — Anthropology,  Vol.  V. 

steer.  The  chase  ended.  The  steer  had  gone  out  over  a  divide  in  safety, 
back  into  the  big  herd.  The  people  were  getting  plenty  of  hides  and 
meat.  Everybody  enjoyed  the  feasting;  there  was  also  a  lively  scene 
among  the  women  working  on  the  green  hides,  scraping  and  tanning; 
there  were  also  some  games  played  among  the  men  and  women,  such  as 
the  netted  wheel,  big  wheel,  the  stick  game,  etc. 

One  morning  the  mother  was  boiling  the  bones  for  the  tallow  and 
the  water  was  being  used  up;  so  she  called  her  daughter  (who  was  just 
married)  to  go  after  a  vessel  of  water,  quickly.  This  sweet  young  girl 
took  the  vessel  and  started  to  the  river,  without  any  blanket  or  robe. 
When  she  had  filled  the  vessel  with  water  she  turned  around  and  fol- 
lowed up  the  trail  toward  her  tipi. 

Before  she  had  got  in  sight,  there  came  out  a  beautiful,  attract- 
ive young  man  in  best  attire,  from  the  bush,  smiling,  to  the  girl.  ''Say, 
young  woman,  stop!  I  want  to  ask  you  something,"  said  the  young 
man.  "What  is  it?  I  am  in  a  hurry!"  said  the  girl.  "Well,  I  think 
that  you  have  said  something  to  me,"  said  the  young  man.  "Well,  no, 
not  that  I  know  of !  Don't  try  to  make  me  believe  anything,  will  you," 
said  the  girl.  "Young  man,  my  mother  is  waiting  for  this  vessel  of 
water  to  pour  it  into  the  kettle  and  I  must  go!"  said  the  girl.  "But 
don't  3«DU  remember  that  you  did  say  something  to  me  directly?"  said 
the  young  man  in  a  gentle  voice.  "Oh,  no!  I  never  spoke  a  word  to 
anybody.  There  were  some  women  standing  by  the  side  of  me,  and 
there  was  no  young  man  present  to  hear  what  was  really  said  in  our 
conversation,"  said  the  girl.  "But  young  girl,  I  want  to  tell  you  that 
you  did  say  something  which  makes  me  ask  you  personally.  There 
was  a  small  bunch  of  buffalo  which  was  running  from  the  hunters  and 
some  came  direct  from  the  camp  to  meet  us,  and  when  I  knew  that  I 
would  be  surely  killed  I  ran  faster  and  got  ahead  of  the  rest.  That 
animal  of  which  you  said  you  were  charmed  of  its  speed  and  of  its 
beauty  was  myself,  and  I  heard  what  you  did  say,  plainly.  Now, 
since  you  wish  to  marry  me,  can  you  tell  the  truth,  whether  you  spoke  of 
the  desire  of  marriage  or  not?"  said  the  young  man.  "Oh,  yes!"  said 
the  young  girl,  "but  I  want  to  know  if  you  can  repeaJ^  what  I  said, 
and  then  I  can  judge.  My  mother  might  come  after  me.  Can  you 
let  me  take  this  vessel  of  water  and  then  make  the  excuse  of  coming 
bafk  to  take  a  bath?  Besides,  I  want  to  get  my  blanket,"  said  this 
young  girl.  "Oh,  never  mind !  There  are  plenty  of  blankets  at  our 
home,  and  you  will  be  satisfied !  This  is  what  you  said  to  me :  *Oh ! 
that  one  that  is  taking  the  lead  looks  beautiful  and  charming.  I  wish 
that  I  could  marry  him !'  and  you  spoke  this  sentence  before  your  com- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         33 

panions  standing  by  you,"  said  the  young  man.  "That  is  very  true. 
I  can't  deny  the  statement.  If  you  are  the  identical  person,  make  haste 
and  let  us  start  away  to  make  our  escape !"  said  the  young  girl. 

So  this  young  man  started  off  and  the  woman  left  the  vessel  and 
went  along  with  him.  They  followed  the  course  of  the  river,  which  was 
very  winding.  When  they  had  gone  far  eiiough,they  turned  off  and 
went  over  the  divide.  They  came  near  the  head  of  the  creek,  which 
had  plenty  of  water  and  timber.  They  felt  very  safe  by  this  time.  They 
kept  on  the  journey  along  this  creek,  until  they  had  come  within  a  short 
distance  of  the  mouth  of  the  creek. 

When  they  had  reached  the  mouth  of  the  creek,  there  was  a  big 
black  snag  (dead  tree),  standing,  and  by  its  side  there  was  a  scabby 
bull  just  getting  up  from  the  ground.  "Father,  here  is  your  daughter- 
in-law  !"  said  this  young  man  to  Scabby  Bull.  Scabby  Bull  got  up  and 
rubbed  himself  against  the  tree ;  then  he  would  roll  over  on  the  ground. 
The  tree  was  very  smooth  and  there  were  several  tracks  of  buffalo 
near  it,  "Your  daughter-in-law  has  no  blankets  and  needs  some  things ! 
Can  you  produce  articles  for  her  comfort?"  said  this  young  man. 
"Oh !  I  am  so  glad  to  see  my  daughter-in-law !"  said  Scabby  Bull, 
shaking  himself.  "All  right !  She  shall  have  some  things,  but  let  her 
close  her  eyes  until  I  command  her  to  open  them  and  see!"  said 
Scabby  Bull.  So  Scabby  Bull  lay  down  on  the  ground  and  began  to 
roll  over  and  over  and  got  up,  making  dust  under  his  feet.  "Now 
close  your  eyes  until  I  tell  you  to  look!"  said  Scabby  Bull.  So  this 
young  girl  did.  This  Scabby  Bull  was  vomiting  out  a  nice,  well- fringed 
buckskin  dress,  with  copper  pendants,  a  pair  of  leggings  and  mocca- 
sins nicely  made,  a  beautiful  robe  well  quilled  and  ornamented  with 
pendants,  a  gorgeous  belt  covered  with  round  plates  and  many  other 
articles  of  wearing  apparel.  "Now  look,  young  woman!"  said  Scabby 
Bull.  She  had  heard  something  fall  on  the  ground,  so  she  looked  and 
saw  a  pile  of  wearing  apparel.  "Give  these  articles  to  your  wife!" 
said  the  father.  This  young  girl  took  them  and  dressed  up  with  them. 
She  looked  very  attractive  and  the  father-in-law  was  pleased  and  proud 
of  his  daughter-in-law's  appearance. 

"Down  at  the  mouth  of  this  creek  there  is  a  shallow  place ;  cross 
it  and  be  careful  with  your  wife.  Be  sure  and  get  home  safely!"  said 
Scabby  Bull.  So  they  went  and  crossed  at  the  place  mentioned.  On 
the  other  side  of  the  river  (not  this  creek)  there  was  a  broad  open 
prairie  for  many  miles.  They  traveled  along  until  they  came  to  a  small 
divide  and  at  this  place  they  halted.  "Now,  my  wife,  I  want  you  to  sit 
down  while  I  go  in  front  of  you !"  said  the  husband.     So  he  went  in 


34  Field  Columbian  Museum— Anthropology,  Vol.  V. 

front  of  her  and  told  her  to  close  her  eyes.  She  did  as  he  directed  her, 
and  when  she  looked  up  to  him  she  saw  a  young-looking  steer  three 
years  old,  well  formed  in  body,  which  had  horns  shining  brightly  and 
which  were  very  well  pointed.  She  did  not  say  anything,  for  she  was 
eloping  with  him.  This  young  man  (buffalo)  walked  away  and  the 
wife  followed  peaceably.  They  both  traveled  briskly  and  finally 
reached  an  immense  herd  of  buffalo,  as  far  as  the  eye  could  see.  On  the 
way,  she  saw  tipi  spots  of  the  buffalo  (from  the  circular  spots  near  by 
them;  they  have  been  so  considered  by  the  people  to  this  day).  After 
they  had  pitched  their  tipi,  they  scraped  the  inside  and  had  thrown  the 
waste  at  the  door,  or  taken  it  outside  and  placed  it  in  front  of  the  tipi. 
They  traveled  farther  and  then  reached  a  regular  camp-circle  of 
buffalo.  This  woman  was  surprised  by  the  change,  but  kept  silent. 
The  steer  and  wife  went  directly  to  his  parents,  and  went  in  feeling 
proud.    The  buffalo  used  to  eat  the  people. 

When  this  steer  had  brought  the  woman  into, the  buffalo  camp- 
circle,  the  old  people  (parents  of  the  steer)  asked  him  what  she  ate. 
At  the  front  of  the  tipi  there  were  two  calves,  a  male  and  a  female,  at 
the  kettle,  dipping  their  food  into  the  soup.  "What  must  we  do  to 
please  our  daughter-in-law?"  said  the  folks.  "Just  take  that  calf 
(male)  and  kill  it  for  her."  So  they  caught  him  and  clubbed  him  to 
death.  This  woman  then  ate  the  calf.  The  old  people  were  much 
pleased  with  their  sons  luck  and  courage. 

The  rest  of  the  people  (buffalo)  heard  about  the  woman,  and  the 
young  bulls  began  to  come  to  see  her,  but  when  this  young  steer  heard 
them  coming,  he  would  go  out  and  tell  them  to  go  away.  He  was  very 
jealous  and  didn't  allow  her  to  go  out  by  herself  (as  some  people  do). 
When  there  happened  to  be  some  steers  (bulls)  passing  by,  in  front  of 
the  door,  this  woman  would  look  up  to  see  them.  "What  do  you  look 
at?  You  must  not  be  attracted  by  some  other  young  man  (buffalo)," 
said  the  husband.  So  this  woman  had  to  remain  inside  most  of  the 
time.  "Oh !  I  have  to  look  around  sometimes,"  said  the  wife,  feeling 
quite  tired  of  her  bondage.  This  steer  would  take  her  out  when  neces- 
sary, and  bring  her  inside  again.  One  day  she  got  very  tired  of  being 
inside  so  much. 

The  mother  of  the  runaway  girl  got  tired  of  waiting  for  the  water 
and  went  to  see  what  was  the  matter  with  her,  and  found  the  vessel 
of  water  at  the  river  and  the  young  girl  gone.  When  this  young  girl 
had  gone  after  some  water,  her  own  husband  had  gone  after  some 
ponies  and  therefore  didn't  know  what  had  occurred  at  home.  The 
mother  returned  to  her  tipi  with  her  vessel  of  water,  wondering  what 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         35 

had  become  of  the  daughter.  An  inquiry  was  made  in  the  camp-circle, 
to  see  who  had  eloped  with  the  girl,  but  without  any  success.  So 
this  husband  invited  different  societies  (the  Kit-Fox,  Star,  Club-Board, 
Thunder-bird  and  Lime-Crazy),  and  counted  the  membership  of  each 
organization  and  found  that  every  member  was  at  home.  The  people 
in  the  camp-circle  took  pity  on  him  and  even  sent  couriers  to  the  other 
five  distant  camp-circles.  The  couriers  came  back  and  reported  that 
nobody  had  come  in  with  the  girl. 

That  made  the  husband  grieve,  and  so  one  day  he  went  to  the 
distant  high  hill  to  mourn  over  the  mysterious  disappearance  of  his 
wife.  "I  cannot  stay  by  myself ;  I  shall  go  out,  in  spite  of  the  beasts 
and  hunger;  for  I  think  too  much  of  my  wife,"  said  the  husband  (i.  e., 
the  husband  at  the  first  camp-circle).  This  young  man  was  seen  all 
day  on  the  top  of  the  hill,  weeping,  because  he  loved  his  young  wife. 
"I  wish  I  could  learn  what  has  happened  to  my  wife!  If  I  could  only 
see  her  face  again  I  would  be  happy.  Wouldn't  it  be  fine  to  see 
her  coming  to  me  now  in  usual  looks  and  to  hear  her  sweet  voice?  I 
don't  care  if  I  starve  to  death,  for  I  love  her  dearly,"  said  the  husband. 
He  was  on  top  of  the  hill  for  days  and  nights,  without  much  to  eat. 
Of  course  he  became  very  poor  in  body. 

This  husband  cried  much  near  a  gopher's  hill,  that  the  animals 
might  sympathize  with  him.  (When  the  sweat-lodge  is  erected  the 
inside  is  scraped  and  the  dirt  placed  in  the  form  of  a  monument  in 
front  of  the  sweat-lodge.)  One  day  this  young  man  was  weeping  so 
bitterly  that  the  gopher  came  running  under  ground  and  got  behind 
him.  "What  are  you  weeping  about?  What  is  the  matter  or  trouble 
with  you?"  said  the  animal.  This  man  weeping  felt  different  when 
this  animal  spoke  to  him.  He  turned  around  and  saw  Gopher  peeping 
out  of  his  hole,  and  Gopher  told  him  that  there  was  a  way  to  get  his  wife 
back.  "Now  you  may  go  back  to  the  camp-circle  and  get  four  arrows, 
good  ones,  from  somebody,  and  have  them  painted,  two  red  and  the 
other  two  black."  So  without  hesitation  the  man  went  away,  rejoicing, 
because  he  was  told  that  the  steer  had  eloped  with  his  wife. 

This  young  man  got  to  the  camp  and  searched  for  the  very  best 
looking  arrows.  He  finally  got  to  the  tipi  and  procured  four  nice 
looking  specimens,  which  he  at  once  painted,  two  red  and  two  black. 
"Now,  young  man,  there  is  but  one  direct  trail  to  them.  I  want  you 
to  look  carefully  and  note  carefully  what  I  do.  From  this  hole  (gopher 
hill),  I  shall  start,  and  you  shall  erect  these  four  painted  arrows  in  a  line, 
at  a  reasonable  distance,"  said  the  gopher. 

So  this  young  man  staked  these  arrows  out  in  a  straight  line  and 


36  Field  Columbian  Museum— Anthropology,  Vol.  V. 

watched  them  carefully.  Then  Gopher  went  under  the  ground  and  he 
reached  one  arrow ;  it  gradually  disappeared  from  sight ;  and  so  on. 
until  all  had  gone  out  of  sight.  Gopher  carried  these  arrows  with 
him  in  search  of  the  lost  woman,  until  he  reached  the  tipi  where  this 
young  girl  was  sitting.  Gopher  dug  his  way  to  the  door  of  the  tipi 
and  got  behind  the  tipi  pole,  on  the  right  of  the  door,  and  slowly  peeped 
around  the  pole  to  see  the  eloped  wife.  Just  at  this  time  the  woman 
was  getting  anxious  to  go  out  for  a  moment.  This  animal  (Gopher) 
knew  that  the  woman  was  very  tired.  "I  want  to  get  out,  man."  "Why 
do  you  want  to  go  out?"  said  the  husband.  "Well,  you  know,"  said 
the  woman.  "Do  take  me  out,  to  the  same  place,  quickly,"  said  the 
woman.  Gopher  understood  the  conversation.  This  party,  husband 
and  wife,  had  a  sage  mattress,  thick  (it  was  all  loose),  which  made 
it  impossible  for  Gopher  to  work  his  way  to  the  woman. 

When  the  husband  and  wife  were  getting  ready  to  go  out,  this 
animal  understood  the  place  they  were  going  to  and  so  he  went  on 
ahead,  under  ground,  and  made  a  circular  hole,  deep  enough  for  her. 
Just  as  soon  as  she  sat  down,  there  came  up  Gopher  to  her  collar  bone 
and  said  to  her:  "I  have  come  under  ground  on  an  errand,  to  get  you 
back  h'ome."  "Oh!  You  don't  say  so!"  said  the  woman,  quivering. 
"Well,  yes,  I  am  doing  it  for  your  own  benefit,"  said  Gopher.  "Make 
haste  now  and  take  these  arrows  and  stake  them  in  four  places  around 
the  hole — two  black  ones  on  the  south  and  two  red  ones  on  the  north." 

"When  the  steer  asks  me  to  get  up.  if  I  am  through,  tell  him,  'Not 
quite  ready,'  while  I  am  making  tny  escape,"  said  the  woman  to  her 
own  robe.  This  robe  was  supported  by  the  arrows,  which  made  it  look 
natural.  "Are  you  ready  to  go  back  to  the  tipi?"  said  the  steer.  "Not 
quite  ready,"  said  the  robe.  This  steer  was  walking  to  and  fro,  and 
for  the  third  time,  asked,  "Now  are  you  ready?"  "Not  quite  ready 
yet !"  said  the  robe.  "Didn't  I  tell  you  before  of  my  horns,"  said  the  steer, 
looking  ver}'^  mad.  "Now  for  the  last  time,  are  you  ready  to  go  inside 
again?"  "Not  quite  ready  yet,"  said  the  robe.  "I  will  not  accept  your 
word !  here  it  goes !"  said  the  steer,  walking  backwards  to  make  a 
plunge.  He  went  to  her  and  hooked  her  with  all  his  strength  and 
mjght,  and  landed  her  quite  a  distance.  Then  he  went  to  her,  hooked 
at  her  many  times ;  but  it  was  merely  a  robe.  After  finding  out  that  it 
was  just  the  robe,  the  steer  rushed  at  the  arrows  still  standing:  and 
hooked  them  and  broke  them  into  several  pieces.  This  steer  then  went 
from  place  to  place,  inquiring  about  his  wife,  but  nobody  could  tell 
him  anything  of  her. 

While  he  was  running  around,  a  different  gopher,  who  happened 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.          37 

to  see  the  party  getting  away,  told  on  them  to  the  steer.  (This  occurs 
among  people  in  ever\-day  affairs.)  The  steer  gave  notice  to  the 
rest  and  they  all  started  after  the  escaping  party  (Gopher  and  the 
woman).  This  Gopher,  thinking  that  they  had  gone  far  enough, 
peeped  cut  to  look  back,  and  he  saw  a  cloud  of  dust  in  the  air,,  caused 
by  the  moving  of  the  buffalo.  "The  whole  herd  is  after  us !"  said 
Gopher  to  the  woman,  "so  we  have  to  make  haste  to  get  to  your  own 
husband."  They  were  traveling  under  ground  to  the  place  where  this 
man  fasted  and  wept,  and  they  finally  reached  the  hill.  Gopher  pushed 
the  woman  up  from  the  ground.  The  husband  and  wife  embraced  each 
other,  telling  each  ether  that  they  were  very  glad  to  meet  again  and 
to  be  together  once  more. 

"Now  I  want  you  folks  to  travel  fast  toward  home,  for  they  are 
still  after  you  (the  woman).  Go,  and  be  sure  not  to  rest  on  the  way!" 
said  Gopher.  So  they  both  started  off  and  traveled  for  home.  About 
half  way  there,  they  came  to  seven  big  cottonwood  trees  and  stopped 
to  rest. 

The  buffalo  herd  was  still  running  after  the  woman,  and  had 
gone  by  the  tree,  not  noticing  the  man  and  woman.  There  was  one 
cow  and  calf  who  were  both  tired  out,  and  they  stopped  to  rest  by 
the  seven  cottonwood  trees.  In  the  morning,  the  wind  was  blowing, 
and  it  happened  that  the  cow  and  calf  were  resting  from  the  wind. 
"Say,  mother,  that  tree  gives  off  a  human  smell,  like  that  of  the 
woman  we  are  after !"  said  the  calf.  "Oh !  don't  begin  to  think  of 
catching  them !"  said  the  mother.  The  young  calf  was  walking  around 
and  came  to  the  tree  which  gave  off  a  heavy  human  odor  of  a  woman, 
that  woman  especially,  which  the  calf  constantly  referred  to,  to  his 
mother.  "Just  come  here,  mother !  Smell  this  tree  yourself  and  you 
will  be  convinced !"  This  calf  then  looked  up  the  tree  and  saw  the 
man  and  woman.  "Say,  mother,  come  and  see  the  man  and  woman 
up  in  the  tree!"  said  the  calf.  When  the  mother  had  seen  the  man 
and  woman,  she  ordered  the  calf  to  go  and  inform  the  others  that  they 
had  discovered  the  runaway  party,  up  in  the  tree. 

So  this  calf  started  running  with  all  his  might,  raising  his  tail 
and  leaving  a  dust  behind.  This  calf  reached  the  last  herd  on  the 
gallop  and  immediately  informed  the  first  calf  to  go  and  tell  the 
next  herd  ahead  of  them.  When  this  calf  had  reached  the  third  calf, 
he  said,  with  a  loud  voice :  "Listen,  people !  We  have  found  the  man 
and  woman  up  in  the  air  and  want  everybody  to  turn  and  go  back !" 
So  this  herd  turned  and  ran  back,  while  the  fourth  calf,  directed,  went 
on  to  inform  the  others.    They  did  this  until  every  herd  got  the  news. 


38  Field  Columbian  Museum — Anthropology,  Vol.  V. 

The  steer,  who  stole  the  woman,  was  in  the  lead,  running  across  the 
lines  just  like  a  war  chief.  When  he  heard  the  news,  he  was  grateful, 
for  he  wanted  to  punish  the  party.  Finally,  the  whole  herd  surrounded 
the  grove  to  make  an  attack.  This  steer  selected  the  very  best  young 
bulls,  to  make  the  first  charge  against  the  tree.  Each  was  successful 
in  the  third  attempt,  but  at  the  fourth  time  they  broke  their  horns. 
This  man  had  bows  and  arrows,  and  everything.  The  animals  made 
a  rush  at  the  tree  and  he  would  shoot  at  them.  Of  course,  these  ani- 
mals would  break  the  splinters  off  the  tree  and  make  it  fall.  When 
it  fell,  it  rested  against  another  one,  making  another  protection  for 
the  man  and  woman.  Day  after  day  the  buffalo  would  hook  the  tree 
that  the  man  and  woman  were  on,  but  when  they  made  it  fall  it  would 
rest  on  the  next  one.  This  happened  until  they  were  on  the  last  tree, 
and  the  buffalo  were  hot  at  it.  Toward  evening,  one-half  the  tree 
trunk  was  hooked  off. 

Gopher,  anxious  to  know  if  the  party  had  reached  their  home 
safely,  went  out,  running  under  the  ground,  and  reached  the  place 
surrounded  by  the  immense  herd ;  he  saw  the  fallen  trees  and  also 
noticed  only  one  tree  standing,  where  this  man  and  woman  were  for 
safety..  The  buffalo  aimed  to  go  for  the  tree  in  the  morning,  but 
Gopher  had  reached  the  scene.  During  the  night,  Gopher  made  his 
way  to  the  bottom  of  the  tree,  and  made  a  hole,  big  enough  for  the 
man  and  woman.  He  then  climbed  the  tree  and  told  the  man  and 
woman  to  come  down,  for  the  buffalo  were  heated,  and  that  there  was 
no  show  for  them.  So  they  came  down  slowly  and  followed  after  the 
Gopher  into  the  hole  at  the  foot  of  the  only  standing  tree.  When 
these  people  had  gone  in,  this  Gopher  closed  the  hole  solid,  so  that 
the  buffalo  could  not  notice  it  or  smell  it.  The  Gopher,  with  the 
woman  and  man,  again  traveled  under  ground  to  make  another  escape 
during  the  night.  Just  about  the. time  the  morning  star  (the  cross) 
arose,  the  party  had  reached  the  main  camp-circle. 

Gopher  threw  up  these  people,  man  and  wife,  out  of  the  ground 
just  as  the  sun  was  rising.  The  animal  closed  its  hole,  such  as  we 
generally  see  early  in  the  morning.  Thus,  the  woman  was  brought 
back  in  spite  of  the  hard  positions  she  had  been  in.  The  man  had 
also  had  the  same  experience  toward  the  last,  but  now  they  were  both 
happy.  A  general  good  feeling  prevailed  among  the  people  when  the 
couple  arrived,  for  there  had  been  much  mystery  about  them. 

Some  time  afterward,  this  woman  gave  out  word  that  she  had 
brought  good  tidings  for  the  people,  i.  e.,  the  foundation  upon  which 
we  must  live.  "  In  the  tribe,  there  were  old  men  and  women,  but  they 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Krof.ber.  39 

had  no  knowledge  of  laws  of  nature.  So  one  day  she  invited  the 
people  to  gather  together,  for  she  had  a  message  to  tell  them.  The 
people  assembled  without  delay.  "The  first  thing  necessary,  for  all 
concerned,  will  be  the  selection  of  old  men  and  women,"  she  said. 
She  got  up  to  review  the  people  carefully,  taking  much  pains  in  what- 
ever she  would  do  or  say  to  the  people. 

She  herself  selected  seven  old  men  and  seven  old  women  and  gave 
them  intellects  to  understand  and  reason  with  her.  "There  shall  be 
certain  duties  for  the  old  men  to  perform  and  also  for  the  women. 
Now.  for  the  temporal  benefit  of  all,  be  it  known  to  the  people  that 
this  day  I  shall  pledge  for  a  lodge,  which  shall  be  called  by  the  people, 
'Buffalo  Lodge' ;  that  whatever  the  lodge  shall  consist  of,  it  shall  be  a 
general  blessing  to  all,  now  and  hereafter.  May  the  old  men  and 
old  women  so  conduct  the  lodge,  in  a  sacred  way,  and  may  the 
prayers  cr  oiiferings  be  heard  by  the  Man-Above,  and  its  wonders ;  may 
the  sacred  lodge  be  a  cleansing  power  to  all,  and  may  the  people  mul- 
tiply and  be  supplied  with  all  the  necessaries  of  life.  May  my  foot- 
steps be  reverenced  by  the  j>eople,  for  I  am  teaching  the  command- 
ments of  the  Giver;  that  the  people  may  know  between  right  and 
wrong,,  and  above  all,  live  in  plenty  to  old  age.  So  let  this  pledge  be 
known  to  all.  and  the  teaching  of  the  Buffalo- Woman's  lodge  spread," 
said  the  woman. 

The  old  men  and  the  old  women  gave  thanks  for  the  young  wo- 
man's vow  and  were  in  accord  with  her.  The  Pledger  of  this  lodge 
shall  be  the  White-Bufi'alo- Woman,  and  there  shall  be  two  red  stands, 
two  white  stands,  a  cow  and  a  calf,  steers,  calves,  and  a  bull,  also  there 
shall  be  two  owners  of  poles. 


There  are  seven  tipi  poles  tied  all  together  and  a  red  painted  dig- 
ging stick  tied  to  the  center  bunch  of  poles,  which  makes  it  a  center 
pole.  This  digging  stick  is  placed  horizontally  to  the  pole,  and  there 
are  several  bunches  of  the  poles,  four  in  a  bunch,  which  rest  against  the 
digging  stick,  making  the  lodge  appear  like  an  ordinary  tipi.  The 
tipis  are  used  for  cover  on  all  sides.  The  painting  takes  place  during 
the  day,  and  dancing  by  the  participants  at  night,  in  rotation,  according 
to  the  degree.  The  owners  of  poles,  their  caps  and  belts  painted  in 
white,  take  the  lead.  They  go  to  the  south  side  and  at  the  opening 
of  the  song  by  the  old  priests  and  old  women,  dance,  blow  the  bone 
whistle  and  move  their  heads  sidewise.  After  they  have  given  the 
dance  at  this  spot,  then  they  go  to  the  north  end  or  side,  facing  toward 
the  center  and  dance  the  same  way.     After  this,  they  go  back  to  the 


40  Field  Columbian  Museum — Anthropology,  Vol.  V. 

starting  place  and  face  toward  the  wall  of  the  lodge  and  dance  the 
same  way.  Then,  after  this  is  done,  they  move  to  the  north  side  and 
face  to  the  wall  of  the  lodge  and  dance,  and  so  on  do  the  others  dance, 
by  degrees ;  the  cows  take  this  last  part. 

White- Woman  has  a  bed  in  the  west  of  the  lodge  and  cows  and 
calves  by  her  side.  These  people  cannot  move  or  even  go  out  to  water, 
unless  the  relatives  and  friends  provide  the  means  to  give  relief  from 
time  to  time. 

These  things,  which  are  given  as  payment  to  the  grandfathers  and 
mothers,  may  be  arrows,  bags,  parfleches,  ponies,  meat,  mcft:casins  and 
other  useful  articles.  This  was  not  done  at  the  first  ceremony,  be- 
cause this  woman,  who  returned,  taught  the  people  the  routine  of  the 
ceremony.  It  was  an  easy  thing  in  the  start,  but  after  that,  the  people 
had  to  pay  for  obtaining  the  rights  of  the  lodge. 

This  ceremony  lasts  four  days,  and  at  times  the  young  men  are  pro- 
hibited from  witnessing  the  performance  during  the  day.  That  is  on 
account  of  the  painting  and  undressing  of  the  wom.en.  At  the  fourth 
day  these  women  put  on  their  full  dress  to  dance,  the  same  way  as  at 
every  night.  After  dancing,  they  go  out  from  the  lodge  and  go  to  the 
southeast  corner  of  the  camp-circle  and  walk  through  the  tipis,  then 
come  back  to  the  center  and  go  to  the  southwest  corner  and  walk 
through  the  tipis,  all  the  women  blowing  their  whistles.  Then  they 
return  to  the  center  again,  go  to  the  northwest  corner  of  the  camp- 
circle  and  go  through  the  tipis,  come  back  to  the  center  and  then  go 
over  to  the  northeast  comer  and  pass  through  the  tipis.  This  is  done  in 
order  to  cleanse  the  camp-circle,  so  that  there  will  be  no  sickness  among 
the  people.  The  fifth  time,  they  go  to  the  east  part.  Before  they  go, 
a  man  goes  out  there  as  a  spy  for  the  people.  He  has  a  panther  quiver, 
bow  and  arrows,  the  women  (buflfalo)  walking  together  toward  this 
man,  the  White-BufTalo- Woman  following  the  herd,  walking  with  two 
canes,  very  slowly.  White-Buffalo- Woman  stops  at  a  distance  from 
the  rest,  when  they  are  seated  on  the  ground,  as  if  to  rest  and  to  make 
water.  This  man  with  bow  and  arrows  makes  a  fire,  which  makes  a 
smoke  to  rise  up  in  the  air,  thus  giving  an  odor  to  the  whole  herd. 
When  the  herd  smell  the  smoke  they  retreat  back  to  the  lodge.  Of 
course  this  man  (the  maker  of  buffalo)  tells  his  war  story  when  he 
makes  a  smoking  cloud  to  the  buffalo. 

A  chief's  or  warrior's  wife  is  selected  to  take  tallow  and  be  shot  at 
by  the  man.  This  is  considered  a  privilege  above  the  rest  in  certain 
ways,  because  the  people  had  to  give  up  more  goods,  etc.  When  they 
reach  the  lodge,  this  man  hands  the  tallow  and  arrows  to  the  woman, 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         41 

marked  beforehand,  and  the  herd  moves  around  the  lodge  and  enters 
into  the  lodge,  where  they  seat  themselves  all  around  the  center  pole. 
When  they  are  going  in  the  lodge  these  calves  look  for  their  mothers, 
by  walking  around,  and  suddenly  sit  down  by  their  sides.  Then  this 
man  goes  around  and  looks  for  the  buflfalo  (cow)  he  shot  at,  and  finally 
he  locates  it.  He  pulls  the  arrow  out  of  the  side  of  the  cow,  perhaps, 
and  rubs  the  arrow  on  the  head  of  the  dead  cow.  Then  he  tells  his 
war  story,  how  he  took  the  scalp  from  the  enemy,  sharpens  his  knife  and 
begins  skinning  the  beef  on  the  side,  to  see  if  it  is  fat.  He  cuts  the 
piece  of  tallow  (the  woman  gives  him  the  tallow  secretly),  and  holds 
it  in  the  air  so  that  the  people  may  see  it.  He  says  to  the  people  that 
the  beef  is  fat.  The  old  men  and  old  women  thank  him  for  it,  so  this 
tallow  is  divided  equally  among  them  for  their  use  in  painting,  etc. 

On  the  fourth  day,  toward  evening,  when  all  others  have  danced, 
White-Buffalo- Woman  is  raised  and  carried  around  the  lodge  (the 
people  touching  her  for  long  life  and  happiness),  and  is  brought  back 
to  the  place  again.  Then  she  removes  her  headdress  and  sits  down. 
The  others  then  take  off  their  caps,  and  at  the  opening  of  the  song, 
run  to  the  river  for  a  drink,  each  carrying  a  dipper  with  which  to  drink. 
Some  who  can  afford  to  do  it,  ride  ponies;  the  rest  run  for  a  drink, 
just  the  same  as  do  real  buffalo,  when  going  to  the  river  for  drink. 
They  return  to  the  lodge  and  then  undress  themselves,  hang  up  their 
caps,  with  all  their  paraphernalia ;  so  with  White-Buffalo- Woman.  All 
of  the  men  who  had  wives  in  the  ceremony  filled  their  pipes  and  placed 
them  in  front  of  the  priests  and  old  women. 

This  night  these  old  people  are  to  sing  all  night  until  sunrise. 
Every  time  they  sing  four  songs  they  smoke  a  pipe  for  recreation. 
They  smoke  the  pipes  until  they  are  all  used  up.  and  if  they  should  be  all 
smoked  before  morning,  the  old  men  call  for  the  pipes  to  be  filled. 

When  the  sun  rises,  they  cease  and  proclaim  the  ceremony  at  an 
end,  in  accordance  with  the  Giver.  Then  the  old  men  and  women  and 
the  dancers  all  disperse  to  their  homes,  getting  out  from  the  lodge  at 
all  sides.  The  camping  ground  is  then  left  and  the  whole  camp-circle 
move  to  decent  ground. — D. 

Told  by  Little  Chief.  Cf.  No.  13.  That  buffalo  formerly  ate  human  beings  was  also 
believed  by  the  Cheyenne  (Journ.  Am  Folk- Lore,  Vol.  XIII,  p.  161)  and  Blackfeet  (Grinnell, 
Blackfoot  Lod?e  Tales,  pp.  138,  272).  According  to  a  Pawnee  tale  the  buffalo  resented  the  action  of 
a  certain  witch-woman  who  ate  human  beings,  and  devised  ways  of  killing  her  as  a  punishment  for 
.  not  eating  buffalo  meat. 

For  the  incident  of  the  rescue  from  the  trees,  see  also  No.  83.  In  a  Pawnee  tale,  a  boy  con- 
fined in  a  tree  by  furious  buffalo  is  rescued  by  a  boh-tailed  dog. 

The  idea  of  the  reanimation  of  the  buffalo  calf,  after  having  been  used  for  food,  is  responsible 
for  certain  rites  in  some  Pawnee  ceremonies  of  to-day. 


42  Field  Columbian  Museum — Anthropology,  Vol.  V. 

13. — Origin  of  the  Buffalo  Lodge  and  the  Sacred  Bundle. 

In  the  camp  a  man  and  wife  with  several  children  had  but  one 
pony  to  use.  This  pony  had  a  big  lump  on.  one  ankle  and  had  a  very 
sore  back.  One  day,  the  entire  camp-circle  broke  up  for  a  hunt.  This 
poor  man  didn't  know  what  to  do  about  his  property,  consisting  of 
bedding,  cooking  utensils  and  small  parfleches.  The  people  soon  started 
off,  driving  the  ponies  packed  with  poles,  parfleches,  bags,  bedding,  etc. 
This  poor,  man  and  wife  caught  their  pony  to  carry  the  burden.  They 
made  a  travois  of  poles,  which  were  tied  to  the  saddle,  and  a  netted 
platform  of  willows  across  the  poles  behind  the  pony.  On  this  platform 
they  placed  their  children  with  a  scanty  supply  of  food.  The  wife  got 
on  the  pony  and  the  husband  was  obliged  to  walk.  The  people  had 
gone  over  the  hill,  when  these  folks  started.  They  seemed  to  be  satis- 
fied after  starting,  but  were  so  far  behind  that  they  didn't  know  the 
course  of  the  moving  camp. 

Night  came  on  when  they  had  reached  a  running  creek  at  the  foot 
of  a  high  mountain.  The  scenery  at  the  head  of  this  creek  was  very 
beautiful,  and  the  water  in  this  creek  was  very  sweet,  because  the  snow 
was  sjill  on  the  tops  of  the  mountains.  "Well,  my  wife,  our  pony  can'it 
go  much  farther;  we  shall  have  to  camp  for  the  night.  I  think  that  I 
can  get  some  game  to-morrow,  for  there  are  fresh  tracks  along  the 
creek.  Then,  while  I  am  out,  you  can  go  into  the  woods  for  rabbits 
and  go  along  the  sides  of  the  mountains  for  eating-berries.  If  you  want 
to  remain  in  here  the  rest  of  the  season  I  shall  try  to  get  our  subsistence. 
You  know  that  if  people  had  had  some  mercy  upon  us  they  would  have 
given  us  assistance,  but  they  simply  left  us,"  said  the  husband.  So  they 
pitched  their  tipi  by  the  creek. 

In  the  morning  the  man  went  out  early  in  search  of  game.  He 
saw  antelope  and  deer,  but  they  ran  away  before  he  could  get  within 
range  of  them.  He  went  back  to  his  tipi- and  told  his  wife  about  the 
game.  The  woman  remained  at  home  closely  that  morning.  What 
they  had  at  home  they  had  divided  equally  among  themselves  to  satisfy 
their  hunger.  The  wife  was  a  good  woman  and  was  willing  to  do  what 
the  husband  thought  best.  "Well,  wife,  I  see  nothing  ahead  for  our 
benefit  except  that  we  make  our  permanent  camp  here.  We  can't  under 
any  circumstances  make  headway  with  our  pony,"  said  the  husband 
to  his  wife.  "All  right,"  said  the  wife.  They  then  turned  their  pony 
loose  to  graze  along  the  bottoms  of  the  creek.  This  man  would  climb 
the  hills  and  mountains  occasionally  to  look  for  game.     The  wife  was 


Oct.,  1903.       Arapaho  Traditions — Uorsey  and  Kroeber.          43 

very  industrious  in  providing  for  her  children.  She  would  bring  in 
rabbits,  berries  and  hog  potatoes,  which  were  quite  a  help  to  the  family. 
,  One  morning  the  man  went  to  look  for  game.  Just  a  short  distance 
from  their  tipi  he  saw  some  antelope  grazing,  but  as  soon  as  they  saw 
him  they  ran  away.  He  followed  their  trail  down  the  creek,  but  there 
was  another  herd  of  antelope  and  deer  on  the  side  of  a  mountain.  He 
stopped  and  went  around  to  get  within  range  of  them.  The  animals 
saw  him  advancing  and  soon  ran  away  and  disappeared.  But  he  didn't 
get  discouraged.  He  kept  going  on  to  kill  something  for  the  folks  to 
eat,  but  at  last  he  returned  home  without  anything.  When  he  went 
into  his  tipi  his  wife  had  prepared  his  supper,  which  consisted  of  a 
rabbit  and  some  berries.  "I  saw  plenty  of  game,  but  I  can't  get  close 
to  it.  I  have  even  followed  them  for  a  distance,  but  without  any  suc- 
cess," said  the  husband.  "Never  mind,  I  have  brought  plenty  of  rabbits 
and  berries  from  the  woods  to-day.  I  guess  we  won't  starve,  for  I 
know  there  are  plenty  of  them  yet,"  said  the  wife. 

The  next  morning  the  man  started  out  again  for  the  same  thing, 
and  the  wife  with  some  of  her  children  went  in  the  woods  for  more 
rabbits,  etc.  After  the  man  had  gone  a  distance,  he  saw  antelope 
again.  He  at  once  threw  himself  down,  to  keep  from  being  seen  by 
the  animals,  but  the  animals  being  very  sensitive  soon  ran  away.  After 
wandering  in  the  woods  and  mountains  in  search  of  game,  he  returned 
home  without  anything.  He  went  into  his  tipi  and  found  his  wife  con- 
tented, because  she  had  brought  in  more  rabbits  that  day.  She  gav^ 
him  a  good  meal,  and  they  retired  for  the  night.  "Well,  my  wife,  I  am 
always  very  careful  when  I  see  the  game,  but  somehow  they  will  get 
away  before  I  can  get  close  to  them.  It  is  no  trouble  to  locate  them, 
but  to  get  within  good  range  of  them  is  a  matter  of  difficulty.  Never- 
theless, I  shall  try  again  in  the  morning,"  said  he. 

Tn  the  morning  he  started  out  in  a  different  direction,  this  time 
confident  of  being  successful.  His  wife  was  at  home,  fixing  up  things, 
getting  wood,  cutting  forks  and  poles  for  her  own  use.  She  went  out 
also,  after  doing^  the  chores  at  the  tipi.  This  man  was  walking  along 
looking  ahead  of  him  and  occasionally  looked  back  of  him,  anxious 
to  spy  antelope  or  turkeys  to  kill.  Finally  he  came  to  a  buffalo  cow 
and  calf,  grazing  on  short  grass.  He  stopped  and  wondered.  '  This 
is  the  first  time  I  have  come  across  a  buffalo  cow  and  calf  since  I  have 
camped  here.  I  failed  to  get  close  to  the  other  animals,  but  now  I  am 
quite  sure  this  time  of  getting  a  supply  of  fresh  beef.  That  cow  and  calf 
are  busy  grazing  in  the  grass,  and  they  can't  see  me  as  quickly  as  the 


44  Field  Columbian  Museum — Anthropology,  Vol.  V. 

others.     So  I  shall  go  very  slowly  until  I  get  close  enough  to  shoot 
the  cow,"  said  he. 

When  he  was  near  this  buffalo  cow  the  animal  looked  up  and 
turned  around  to  him:  "Stop,  and  listen  to  me,  Man!  I  have  watched 
your  movements  every  day,  so  of  your  wife,  and  have  found  out  that 
you  are  both  good  in  your  hearts,  and  mean  to  live  up  to  the  require- 
ments of  husband  and  wife.  I  took  pity  on  both  of  you  ^nd  your  chil- 
dren. You  will  now  go  back  to  your  tipi  and  begin  cutting  arrow 
sticks  (dogwood)  and  make  one  hundred  arrows,  and  let  your  wife 
be  getting  forks,  poles  and  all  the  wood  she  can  get  over  to  the  tipi. 
Be  obedient  to  my  order,  for  I  have  come  to  reveal  things  which  you 
shall  observe  hereafter,"  said  Buffalo  Cow.  This  man  stood  amazed, 
but  put  full  confidence  in  the  animal.  He  knew  that  something  or  an 
animal  would  come  to  him,  either  in  person  or  through  a  dream,  so 
when  Buffalo  Cow  spoke  to  him  in  this  language  he  obeyed. 

Without  further  searching  for  game  he  started  toward  home,  feel- 
ing encouraged.  On  arriving  there  he  found  his  family  contented.  His 
wife  had  returned.  He  saw  rabbits  skinned  and  hanging  on  poles, 'and 
berries  lying  on  small  hides  to  dry.  The  children  were  playing,  and 
eating  berries.  Their  pony  was  getting  fat  and  seemed  to  be  wild. 
"We  were  very  lucky  this  morning,  we  killed  quite  a  number  of  rabbits, 
and  got  home  sooner  than  usual,"  said  she.  After  the  man  had  eaten 
his  meal  he  told  his  wife  to  cut  the  forks,  poles  and  gather  the  wood, 
every  time  she  should  go  out  for  a  walk.  He  didn't  tell  her  that  he 
met  a  buffalo  cow  and  calf,  but  kept  it  to  himself.  The  family  spent, 
the  day  pleasantly,  and  after  sunset  retired  for  a  good  rest. 

In  the  morning  this  man  took  his  knife  and  started  to  the  woods 
to  cut  the  arrow  sticks,  and  his  good  wife  went  to  the  woods  in  a  differ- 
ent direction  for  the  poles,  forks  and  wood  for  the  fire,  which  she  se- 
cured every  day.  Her  husband  returned  home  with  one  hundred  sticks. 
He  at  once  began  peeling  them  and  put  them  out  in  the  sun  to  dry. 
After  he  had  them  peeled,  he  cut  them  at  the  proper  length.  He  set 
himself  to  work  day  after  day,  sometimes  continuing  until  late  in  the 
night  straightening  the  sticks.  After  preparing  them  he  took  hawk 
and  eagle  feathers  and  feathered  them.  Also  he  took  all  the  sinew 
from  his  wife  and  left  very  little  for  her.  He  was  making  the  arrows 
day  after  day.  Sometimes  he  would  make  ten  arrows  in  a  day  and  at 
other  times  more  than  that  number.  His  wife  was  still  on  the  go  to  the 
woods  and  elsewhere,  killing  rabbits,  gathering  wild  berries,  cutting  the 
forks  and  poles  and  gathering  some  firewood.  She  placed  the  firewood 
all  around  the  shelter  tipi  four  or  five  feet  away  from  it.    Their  tipi 


Oct.,  1903.      Arapaho  Traditions — Dorsey  and  Kroeber.         45 

was  very  rough,  for  it  consisted  of  different  materials. '  It  was  really  a 
shelter  lodge.  This  woman  gathered  firewood  in  case  there  should 
come  a  snow-storm,  and  by  placing  it  around  the  tipi  it  answered  for  a 
good  wind-break.  This  man  was  very  busy  making  the  arrows  for 
days,  until  at  last  he  had  them  all  made,  such  as  we  have  nowadays, 
for  buffalo.  He  also  made  a  good  solid  bow.  The  wife  had  plenty 
of  berries  for  her  children  and  some  rabbit  meat  on  hand,  besides  a  big 
supply  of  forks,  poles  and  firewood. 

"Now,  dear  wife.  I  am  going  to  take  a  good  nap  for  a  rest, 
and  if  there  should  be  a  stranger's  voice  outside,  don't  get  frightened. 
I  want  you  to  be  brave  while  I  am  sleeping.  Don't  call  me,  for  help, 
if  you  do  get  scared.  Be  sure  and  control  yourself  well,  and  be  cour- 
ageous," said  he.  So  he  tied  the  hundred  arrows  to  the  bow  and  leaned 
it  up  against  his  lean-back  and  went  to  sleep  for  a  good  rest.  During 
all  the  time  that  he  was  asleep  the  buffalo  cow  was  revealing  something 
to  him.  Just  about  the  time  he  saw  everything  in  his  dream  and  under- 
stood the  gift  from  the  animal,  this  wife  heard  a  big  noise  at  a  distance, 
and  it  was  about  daylight.  The  noise  was  approaching  their  lodge. 
The  woman  heard  very  distinctly  the  footsteps  of  animals  on  the  snow 
near  the  tent.  She  remembered  what  her  husband  had  commanded, 
so  she  kept  silent.  The  temptation  was  so  strong  to  look  out  that  she 
went  to  the  door  quietly  and  opened  it  just  a  little,  and  right  by  the 
door,  about  four  feet  away,  was  the  buffalo.  Had  she  wanted  to,  she 
could  have  touched  the  animal.  She  looked  beyond' this  standing  buf- 
falo and  saw  an  immense  herd  in  front  of  their  tent.  She  then  awoke 
her  husband  quietly  and  told  him  that  the  buffalo  were  standing  outside 
within  four  feet  of  the  door.  The  husband  got  out  of  his  bed  and  took 
his  bow  and  arrows,  went  to  the  door,  opened  it  and  shot  the  buffalo  at 
the  heart,  and  it  started  vomiting.  The  animal  fell  dead  a  short  distance 
from  their  lodge.  Then  he  shot  at  the  other  buffalo  until  he  had  used 
up  the  one  hundred  arrows.  Every  time  he  shot  an  arrow  he  killed  a 
buffalo.  '*Let  the  other  buffalo  retreat  and  stand  far  enough  from 
here"  (about  four  or  five  miles),  said  he.  The  herd  retreated  and 
went  to  grazing  just  far  enough  away  for  him  to  see.  "Now,  my  dear 
wife,  look  out  and  see  our  future  dependence.  We  have  been  pitied 
by  somebody,"  said  he.  So  this  man  went  to  work  skinning  the  beef, 
while  his  wife  carried  it  to  their  shelter.  He  worked  at  this  day  after 
day,  as  also  did  his  wife,  with  the  meat,  she  slicing  it  and  placing  it  on 
the  poles  to  dry.  Sometimes  the  man  got  sleepy  from  skinning  and 
lay  down  by  the  beef  and  slept  for  rest ;  then,  on  awaking,  he  would  go 
to  skinning  again.    His  wife  and  children  were  working  at  and  helping 


46  Field  Columbian   Museum — Anthropology,  Vol.  V. 

with  the  meat.  After  the  butchering^  was  over,  the  woman  finishing  her 
work  on  the  meat,  she  went  to  work  and  got  buffalo  hides,  scraped  and 
tanned  them  and  also  got  poles  made  for  the  tipi,  with  plenty  of  every- 
thing. Their  pony  was  hog  fat  and  wild,  but  stayed  close  to  their  camp- 
ing place. 

The  man  was  entirely  a  different  person  in  heart  and  mind,  and  at 
the  same  time  very  industrious.  He  would  be  gone  every  day,  looking 
for  something.  One  day  the  wife  took  the  good  bones  of  the  buffalo 
and  pounded  them  and  placed  them  in  a  kettle  to  boil  for  tallow.  Then 
she  roasted  the  best  meat  (the  tenderloin,  perhaps)  and  got  it  very 
finely  beaten,  mixing  thoroughly  the  meat  and  the  tallow,  and  nice 
sweet  pemmican  was  m^de.  It  was  about  the  size  of  the  buffalo  intes- 
tine. She  got  the  lining  of  the  intestine  and  put  this  big  pemmican  in  it, 
wrapping  it  very  tight  with  another  lining,  and  called  her  husband. 
"Now,  my  dear  husband,  here  is  the  pemmican,"  said  the  wife.  ''Good ! 
That  is  the  right  thing  to  do,  my  wife,  I  shall  take  it  and  pack  it  to- 
morrow," said  he.    The  night  came  on,  and  the  family  retired. 

After  breakfast,  next  morning,  this  man  packed  this  bundle  of 
pemmican  on  his  back  and  started  off  in  search  of  the  camp.  He  trav- 
eled day  after  day,  until  he  reached  the  big  camp-circle.  When  he  met 
a  person  outside  of  the  camp  ground  he  asked  for  the  chief's  tipi.  It 
was  pointed  out  to  him.  So  he  went  to  it  and  entered  with  his  bundle. 
"I  have  brought  this  bundle  of  pemmican  for  all  of  you  to  eat,"  he 
said,  seating  himself.  "Well,  I  am  glad  to  see  you  again.  Thank  you 
very  much.  Wife,  tell  the  old  man  to  cry  out  for  the  people  to  come 
and  eat  this  pemmican,  brought  in  by  the  old  man  who  was  left  behind 
with  one  pony, — the  man  was  deserted  entirely,  because  he  was  very 
poor,"  said  the  chief.  So  the  old  man  went  out  and  cried  with  a  loud 
voice,  saying:  "Listen,  all  you  people  in  the  camp.  Be  it  known  unto 
you  that  the  man  and  wife  and  their  several  children  who  were  left  in 
the  wilderness,  have  arrived  at  the  chief's  lodge,  and  brought  with  them 
a  big  bundle  of  pemmican  as  his  present."  The  people  were  starving 
for  beef  and  responded  quickly.  They  came  in  and  took  off  any  amount 
they  wanted  and  ate  it  with  their  children.  As  the  people  took  cakes 
of  it,  it  retained  its  original  size.  The  people  were  all  fed  and  still 
there  was  plenty  of  it  left  to  feed  some  more. 

This  man  then  said  to  the  people  that  he  had  to  return  home,  but 
he  v/anted  the  whole  camp  to  follow  him.  "Yonder,  at  the  foot  of  those 
high  mountains,  you  will  find  my  tipi,  along  the  creek  bottom,"  said 
he.  So  he  started  off.  The  old  man  cried  out  again,  saying:  "The 
man  who  was  left  behind  says  that  all  shall  break  camp  and  follow  his 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         47 

trail  to  his  own  tipi  yonder  at  the. foot  of  those  high  mountains,  where 
you  will  find  his  camping  place.  It  is  also  ordered  by  the  ruling  chief. 
So  all  the  people  get  ready  to  go  there!"  The  camp-circle  was  soon 
broken  up  and  the  people  started  oflf  in  the  direction  pointed  out  as 
th?y  packed  up  their  ponies.  There  was  a  long  string  of  people  going 
to  the  country  of  plenty,  and  when  they  had  got  to  a  big  divide, 
looking  toward  the  creek  at  the  foot  of  the  mountains,  they  saw  herds  of 
bufifalo  all  over  the  bottoms  and  on  the  sides  of  the  mountains  and  on 
the  hills.  They  didn't  know  how  to  get  to  his  tipi,  because  the  buffalo 
were  standing  in  the  way.  But  the  people  continued  the  journey  and 
the  herds  parted,  making  way  for  their  passage.  So  the  people  (camp) 
got  there  and  formed  a  camp-circle,  all  tipis  facing  toward  the  sunrise, 
with  this  man's  tipi  back  in  the  center. 

The  people  of  course  went  about  their  occupations.  Some  went  to 
the  wife  of  this  man,  who  had  plenty  of  dried  meat,  to  get  some  to  eat. 
Since  she  was  a  good  woman  she  welcomed  the  visitors  and  supplied 
them  with  a  sufficient  amount  of  meat.  When  she  handed  them  the 
meat  she  had  a  smiling  face,  and  asked  them  to  come  again.  The 
buffalo,  in  immense  herds,  were  seen  at  a  short  distance  from  the  new 
camp-circle.  In  fact  the  herds  were  all  around  the  whole  camp  grazing 
on  short  grass.  Some  would  even  climb  the  hills  to  look  at  the  buf- 
falo, but  they  were  over  all  the  earth,  as  far  as  their  eyes  could  see. 

After  some  time  had  elapsed,  the  man  who  had  brought  the  whole 
camp  to  his  place  went  to  the  chiefs  and  head  men  of  the  tribe  to  tell 
them  the  secrets.  So  they  provided  a  big  tent  for  a  general  gathering 
to  hear  him  tell  the  story  of  himself.  He  told  the  people  that  since 
he  had  camped  alone,  he  was  living  without  any  trouble,  and  because 
he  thought  of  his  own  race  and  having  plenty  of  food,  he  did  take  a 
bundle  of  pemmican  for  all  to  eat.  But,  above  all,  he  had  something 
else  to  tell  them,  and  that  was,  the  precious  gift  of  Buffalo  Cow  and 
Calf,  for  an  abundance  of  animal  food,  etc.  '  Well,  people,  as  it  is  very 
necessary  to  do  something  in  order  that  we  may  live  in  peace  and 
prosperity  and  to  have  long  life  for  each  and  all,  you  must  all  know 
that  my  wife  shall  erect  a  Buffalo-Lodge,  for  the  benefit  of 
ourselves  and  the  people  in  general ;  that  this  ceremony  shall  especially 
benefit  the  women  in  their  daily  occupations ;  that  their  seed  may 
increase;  that  the  Giver  of  this  lodge  may  be  an  everlasting  protection 
and  guidance  to  us  all ;  that  the  food  for  us  hereafter  be  abundant  and 
our  burdens  in  life  be  lighter.  So  may  it  be  heard  throughout  the 
country,  and  may  its  teachings  and  powers  be  established  among  the 
people,"  said  the  man.     The  people  gave  thanks  and  put  their  whole 


48  Field  Columbian  Museum — Anthropology,  Vol.  V. 

confidence  in  him.  (In  the  camp,  there  were  old  men  and  women,  but 
they  were  ignorant  of  the  natural  law  which  had  just  been  given  to 
the  race  through  this  man ;  in  fact  the  people  at  that  time  were 
ignorant  of  things  and  to  a  certain  extent  wicked.  They  were  without 
tribal  law  and  had  no  feeling  of  sympathy  one  toward  another,  and 
for  that  reason,  this  man  who  had  rescued  the  people  from  starvation 
was  left  behind  with  such  a  heavy  burden.)  This  man  then  gave  the 
old  people  wisdom  and  knowledge  of  the  various  natural  laws.  He 
gave  them  certain  degrees  with  the  right  to  conduct  ceremonial  dances. 
Although  these  old  people  had  never  been  in  any  ceremonies,  they  were 
given  full  degrees,  because  they  were  old  in  the  tribe  and  were  the 
only  ones  to  conduct  the  rites.  Thus  a  Buffalo-Lodge  was  erected  in 
the  center  of  the  camp-circle,  the  old  priests  and  old  women  conducting 
the  ceremony.  This  was  for  the  blessing  of  the  people,  for  the  increase 
of  the  race  and  for  an  abundance  of  food. 

After  this  was  over  then  he  himself  pledged  for  an  Old  Men's 
Lodge.  Before  the  real  ceremony  began,  this  man  (Pledger)  was 
telling  the  priests  how  he  came  to  obtain  mercy  from  Buffalo  Cow  and 
Calf  in  the  wilderness  with  his  large  family ;  that  a  large  sacred  bag 
was  revealed  to  him ;  that  before  anything  should  take  place  this  sacred 
bag  (wah-sahk)  had  toi  be  made  for  him.  So  it  was  made  under  his 
direction  by  the  prjests  and  old  women.  It  consisted  of  bear  claws, 
buffalo  horns,  rattles,  buffalo  tails,  paint,  tallow  (incense)  and  stones. 
Thus  an  Old  Men's  Ledge  was  put  up  in  the  center  and  conducted 
by  the  old  priests  and  old  women.  These  priests  and  old  women  have 
even  since  transmitted  the  rites  to  this  dav- 


The  place  where  this  man  obtained  the  full  mercy  from  this  ani- 
mal was  very  picturesque,  the  tops  of  the  hills  and  mountains  were 
pointed,  like  the  shape  of  the  sacred  bag.  This  man  said  that  the 
paint  in  the  bag  is  for  cleanliness,  old  age,  etc.  •  The  bag  is  painted 
all  red,  everything  that  it  consisted  of  pertaining  to  life.  It  is  the 
v/atchful  eye  of  the  Giver.  This  doctrine  began  about  the  middle  part 
of  the  world's  Creation.  Hocheni  has  the  bag  yet,  but  the  contents 
were  burned  with  their  owner,  Circle-Chief. — D. 

Told  by  Black-Horse.  Cf.  No.  12.  The  sacred  bag  referred  to  in  the  tale,  is  said  to  have 
been  left  by  Curley  to  Backward,  who  in  turn  gave  it  to  her  grandchild,  War-Path-Woman,  the 
present  keeper. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         49 

14, — Origin  of  the  Buffalo  Lodge.' 

A  man  fasted  several  times.  He  not  only  abstained  from  food 
and  water,  but  inflicted  pain  on  himself.  Then  he  saw  a  vision.  He 
saw  women  in  a  lodge,  wearing  wide  belts  and  headdresses,  carrying 
small  hoops.  Whenever  they  moved  the  hoop  they  blew  their  whistles. 
At  the  back  of  the  lodge  were  old  men,  singing,  with  rattles.  The 
women  danced  where  they  stood.  After  each  song  they  changed  their 
place.  At  the  end  of  the  fourth  song  he  saw  the  women  turned 
to  a  herd  of  buffalo  and  the  old  men  to  bulls.  Then  they  disappeared, 
excepting  one,  a  white  cow,  who  remained  sitting  (=  lying).  She  had 
been  a  woman  who  had  worn  white  ornaments.  The  man  saw  this 
vision  several  times.  It  was  shown  him  by  heisananin  (our  father). 
Then  a  woman  who  had  a  sick  relative  heard  of  what  this  man  had 
seen,  and  pledged  to  have  this  lodge  (dance)  made.  Then  the  dance 
was  made  the  first  time. — K. 

15. — Origin  of  the  SeineniinahAwaa^t.^ 

Young  men  were  traveling  for  war.  They  were  camped  near  a 
place  where  a  wom.an  had  died  several  years  before.  It  was  evening 
and  they  were  on  one  side  of  the  trail.  While  they  were  all  busy  about 
something,  one  of  them  saw  the  dust  of  a  person  who  was  coming  on 
the  trail.  They  did  not  know  who  it  was ;  thinking  it  might  be  an 
enemy,  they  left  their  food  lying  on  the  ground,  and  prepared  their 
weapons.  Then  they  saw  that  it  was  a  woman.  When  she  was  close 
to  them,  they  recognized  her  as  the  dead  woman.  All  said  it  was  a 
mystery.  They  asked  her  who  she  was,  and  she  said*.  ''I  am  the  one 
who  was  buried  by  the  trail  several  years  ago.  I  have  come  back  to  tell 
you  something.  I  will  not  yet  tell  you,  but  will  go  with  you  wherever 
you  go."  She  accompanied  them,  cooking  for  them,  and  they  were 
victorious  in  every  fight.  They  brought  back  witH  them  scalps,  cloth- 
ing, and  horses.  The  woman  took  many  things  from  the  dead.  When 
they  returned,  they  painted  black,  dressed  themselves,  and  marched  in 
line  through  the  camp,  the  woman  going  last.  They  were  invited  from 
one  tent  to  another.  The  woman  was  recognized,  and  the  men  told  of 
her  coming  to  them.  She  said  nothing.  At  night  she  had  the  crier  call 
out  that  she  wanted  the  largest  tent  put  up.  for  she  had  something 
to  tell.    The  tent  was  erected  and  at  her  directions  the  young  men  and 

'  Told  by  informant  E. 

«  Told. by  informant  .'V.  He  said  that  the  same  myth  was  told  also  of  the  origin  of  the  (recent) 
peyote-worship. 


50  Field  Columbian  Museum — Anthropology,  Vol.  V. 

young  women  dressed  themselves,  and  drums  and  a  feast  were  brought 
in.  The  woman  said :  "I  have  come  back  to  show  you  a  dance.  It  is 
called  seineniinah''waa"t.  Young  men  and  young  women  will  dance  it 
after  a  victory."  She  taught  them  the  songs  and  showed  them  the 
dance.  She  showed  them  the  tiaxanatiit,  the  touching  with  the  feet; 
the  tcaatceciinatiit,  untying,  when  a  man  gives  something  to  the  woman 
with  whom  he  dances;  and  the  tceaatiit,  the  welcome  ("'scalp-dance"), 
and  the  niina°tah*waa^t,  the  rejoicing  dance  ("war-dance").  When 
she  had  given  the  people  this  dance,  she  said:  "I  came  to  show  you 
how  to  be  happy  while  you  live  on  earth,  and  to  love  each  other.  I 
am  going  back  where  I  came  from,"    Then  she  went  back. — K. 

1 6. — Nir'a^ca^  loses  his  Eyes. 

Nih'a'^ga'^  went  down  the  river  and  met  a  man  who  was  in  the  act 
of  throwing  his  eyes  up  in  the  cottonwood  tree-tops,  and  he  was  very 
much  interested  in  him.  Nih'a^ga'^  went  to  this  man  weeping  for 
mercy,  and  saying,  "I  come  to  you  that  I  may  be  taught  of  you  how  to 
perform  your  wonderful  trick."  "Oh  !  You  are  smart  enough  !  What 
more  do  you  want?"  said  the  man.  "Well,  you  see  I  like  your  way 
and  want  to  follow  your  footsteps,"  said  Nih'a'^ga'^.  Finally  the  man 
consented  and  showed  him.  This  man  stepped  off  and  said,  "Let  my 
eyes  light  on  the  branches."  Then  his  eyes  would  go  from  him  and 
light  in  the  tree-top.  "Well.  Niha^ga",  that  is  the  way  you  must  do, 
but  not  excessively,"  said  the  man.  Then  the  man  said,  when  the 
eyes  were  up  in  the  tree,  "Let  my  eyes  come  back,"  and  sure  enough, 
they  returned  to  him. 

This  man  went  away,  and  Nih'a^qa"  went  in  a  different 
direction.  Nih^a"<;a°  came  to  a  bunch  of  cottonwood  trees 
and  did  as  the  man  had  done.  Now  Nih'a"ga^  was  in- 
structed not  to  do  this  trick  unless  it  was  necessary.  Nih'a'^ga"  being 
successful  in  the  trick  went  away  very  proudly  and  came  to  a  second 
bunch  of  cottonwood  trees  and  commanded  his  eyes  to  light  on  the 
tree-top,  and  they  did  so.  Then  he  commanded  them  and  they  returned 
to  their  sockets.  This  made  Nih'a^ga'^  very  proud,  and  a  third  time 
he  attempted  to  exercise  the  power  which  had  been  given  him. 

While  he  was  hunting  something  in  the  tall  grass,  he  came  to  a 
big  grove  of  cottonwood  trees,  and  stopping,  commanded  his  eyes  to 
go  to  the  top  of  the  cottonwood  trees,  saying,  "Let  my  eyes  be  at  the 
top  of  the  trees,  fastened  to  the  branches,"  and  it  was  so.  His  eyes 
were  hanging  entirely  separated  from  him.    "Well !    Now  let  my  eyes 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         51 

return !"  said  Nih'a"9a°,  but  they  did  not  return.  "Let  my  eyes  return  !" 
said  he,  but  they  were  still  up  in  the  tree.  "Let  my  eyes  come  down !'' 
said  he  again,  but  still  they  were  up  in  the  tree,  waving  like  small  balls. 
Again  he  cried  out  with  a  long,  continuous  cry,  but  his  eyes  still  re- 
mained in  the  tree.  Then  he  called  repeatedly,  but  without  avail.  So 
he  started  off  toward  the  river  without  any  eyes,  to  get  a  drink.  He 
was  feeling  around  as  he  went,  and  finally  touched  the  willows  and  kept 
agoing  until  he  came  to  the  bank  of  the  river  close  to  the  timber,  where 
he  heard  animals  running  by  him, — mice,  rats  and  rabbits.  "Say, 
partner,"  said  he  to  the  mouse,  "loan  me  your  eyes !"  So  the  mouse 
loaned  him  his  eyes ;  but  they  proved  too  small  and  would  not  stay  in 
the  sockets,  and  besides  he  could  not  see  anything  with  them.  So  he 
gave  them  back  to  the  mouse  and  went  from  one  animal  to  another, 
borrowing  their  eyes,  until  at  last  he  ran  across  the  owl.  "Say, 
partner,"  said  Nih'a^ga'^,  "foan  me  your  eyes !"  The  owl  loaned  him 
his  eyes,  and  from  that  time  on,  he  has  always  had  the  yellow  eyes. 
But  Nih'a°ga^'s  eyes  still  hung  to  the  tree-top  and  are  now  seen  at  all 
seasons  of  the  year  on  the  bark  and  branches  of  the  cottonwood. — D. 

Told  by  Found.  Cf.  No.  17.  This  wide-spread  tale  is  found,  in  addition  to  tlie  tribes 
mentioned  in  the  notes  to  No.  17,  among  the  Pawnee,  Arikara,  and  Osage. 

17. NlR'A^gA^    LOSES    HIS    EyES.' 

Nih'a^ga"^  was  traveling  again.  He  came  to  the  thick  timber  along 
a  stream,  and  heard  something  crying  repeatedly,  "(^a"ga°ka"tcei."  Hav- 
ing listened,  he  went  towards  the  noise  to  see  what  it  was,  and  peeped 
secretly.  Then  he  saw  a  man  before  an  elm  tree,  and  noticed  that  his 
eyes  were  on  the  tree.  The  man  said :  "Qa"9a°ka"tcei,"  and  the  eyes 
flew  back  into  his  head.  Again  he  said :  "^a^ga^ka'^tcei,"  and  the 
eyes  were  on  the  tree.  Thus  he  kept  doing.  Nih'a^ga^  wished  this 
power  very  much.  He  pretended  to  be  crying,  and,  coming  up  to  the 
man,  said  to  him :  "I  have  heard  that  you  are  able  to  cause  your  eyes 
to  go  out  and  come  back,  and  I  want  to  learn  this  from  you."  The 
man  said :  "That  is  no  medicine.  It  is  only  play."  "Well,  I  want  the 
same  play  as  you,"  said  Nih'a^ga".  At  last  he  persuaded  the  man  to 
tell  him.  The  man  said:  "Say  ga^ga^ka^tcei."  "Thanks,"  said 
iNih''a"<;a'*,  much  pleased.  "But  do  not  do  it  too  often,"  said  the  man. 
^'After  you  come  to  that  hill  over  there  you  may  do  it  as  often  as  you 
wish.  But  until  you  reach  it  you  must  do  it  only  four  times.  Other- 
wise you  will  have  trouble."  Then  he  loosened  Nih'a^ga'^'s  eyes  for 
him,  and  Nih'a'^ga"  went  on  his  way.    Coming  to  an  elm  tree,  Nih'a"ga° 

» From  informant  B. 


52  Field  Columbian  Museum — Anthropology,  Vol.  V. 

said :  "^a°9a"ka"tcei,"  and  suddenly  he  was  blind.  He  put  his  fingers 
to  his  eyes  and  felt  only  the  sockets.  "This  is  fine  fun,"  he  said ;  and 
then,  calling  the  word  again,  he  got  his  eyes  back,  being  suddenly  able 
to  see.  Then  he  was  even  more  pleased.  He  did  the  trick  four  times. 
Then  he  wished  to  continue  playing.  "Let  me  try  it  again,"  he  said. 
"I  have  done  it  four  times,  and  the  eyes  will  surely  come  back  this 
time."  So  he  said :  "(Ja"9a"ka"tcei,"  and  his  eyes  flew  up  into  the  tree. 
Then  he  said:  "^a^ga^ka'^tcei"  again,  but  his  eyes  did  not  come  back. 
He  continued  to  call  "(Ja'^ga"ka"tcei"  all  day  until  he  was  hoarse,  and 
was  able  to  say  "^a^ga'^ka^tcei"  only  at  intervals.  Meanwhile  his  eyes 
had  already  begun  to  dry  and  shrivel.  The  man  who  had  taught  him 
heard  him  calling,  and  passing  by,  said  tO'  him:  "So'  you  have  lost 
your  eyes.  Well,  you  will  not  get  them  back;  from  me."  And  he  went 
on.  Nih'a^ga'^  said,  whenever  he  heard  any  noise:  "My  brother,  is 
that  you?  I  think  I  used  to  know  you.  What  is  your  name?"  At 
last  a  mole  came  to  him  and  said:  "My  brother,  what  do  you  wish?" 
Nih'a'^ga'^  said  to  him :  "Lend  me  your  eyes."  And  the  mole  gave 
them  to  him.  He  put  the  tiny  eyes  into  his  sockets  and  could  then  just 
barely  see  his  own  eyes  on  the  tree.  He,  climbed  up,  got  his  eyes  and 
put  the^n  in  place  again.  But  the  small  eyes  of  the  mole  he  threw 
away,  saying:  "I  care  nothing  about  your  eyes — get  them  for  your- 
self."   And  he  went  his  way.    That  is  why  the  mole  is  blind.^ — K. 

i8. — Nih'a'^ca'^  and  the  Magic  Arrows. 

A  man  was  sliding  down  the  bank,  near  the  river,  against  a  row  of 
arrows,  which  were  standing  on  end,  the  sharp  points  pointing  upward. 
Before  he  would  get  to  the  arrows  they  would  part  and  let  him  pass 
through.  The  man  who  would  slide  through  the  arrows  many  times 
without  being  hurt  was  Beaver. 

While  Beaver  was  doing  the  act,  Nih'a'^ga"  came  along  and 
saw  him  sliding-  through  the  row  of  arrows.  Nih'a'^ga"  was  charmed 
by  the  trick,  and  went  to  Beaver,  weeping  for  mercy.  'Have  mercy  on 
me,  please,  and  give  me  the  right  to  do  the  same  way !"  said  Nih'a'^ga", 
weeping,  and  at  the  same  time  wiping  the  tears  away.  "What  do  you 
want,  Nih^a"<;a"?"  said  Beaver.  "Well,  since  I  like  your  ways,  I  came 
over,  weeping,  to  be  given  mercy,  in  order  that  I  rnight  accomplish  the 
same  feat,"  said  Nih'a^Qa*".  -  "All  right,  Nih'a^ga'',  you  shall  have  the 

'  a  common  incident  in  North  American  mythology.  Cf.  Russell,  Explor.  Far  North,  215 
(Cree);  Matthews,  Mem.  Am.  Folk  Lore  Soc,  V,  go  (Navaho);  Stevenson,  Ann.  Rep.  Bur.  Ethn., 
XI,  153  (Sia);  Journ.  Am.  Folk  Lore,  Xlll,  168  (Cheyenne);  Grinnell,  Blackfoot  Lodge  Tales,  153; 
Boas,  Ind.  Sag.  v.  d.  Nord  Pacif.  Kiiste,  7  (Shushwap);  Gushing,  Zuiii  Folk  Tales,  262.  It  is  also 
found  among  the  Gros  Ventre. 


Oct.,  1903.      Arapaho  Traditions — Dorsey  and  Kroeber.         53 

gifted  power,  but  you  must  do  this  very  seldom.  Be  sure  and  remember 
what  I  direct  you,"  said  Beaver.  So  this  man  showed  him  how  to  stand 
the  row  of  arrows  at  the  foot  of  the  bank,  then  sHd  down  against  them, 
when  they  parted  at  once.  He  then  gave  him  the  bow  case  and  quiver 
of  arrows  and  left  him. 

Nih'a"ga°  packed  the  present  and  started  down  the  river,  feeHng 
proud ;  the  other  man  took  a  different  course,  but  came  back  again  and 
went  down  the  river  just  far  enough  behind  to  watch  Nih'a°<;a°. 
Nih'a"9a°  came  to  a  nice  steep  bank  and  dropped  his  burden  (the  bow 
case  and  quiver),  and  took  a  bundle  of  his  arrows,  which  he  staked  in 
the  ground  in  a  row  just  as  Beaver  had  done.  He  sat  down  and  sHd 
against  the  arrows.  "Let  the  arrows  part  in  the  center!"  said  Nih'a°<;a'*. 
They  parted,  and  so  he  went  through  all  right. 

Nih'a'^ga"  gathered  up  his  arrows  and  put  them  back  in  the  quiver 
and  started  on  his  way  again.  Beaver  saw  what  he  did  and  started  that 
way  too,  just  keeping  an  even  distance  behind  him.  Nih'a'*<;a°  came  to 
a  nice  bank  and  stopped.  He  deposited  his  bow  case  and  quiver  and 
taking  a  bundle  of  his  arrows,  he  staked  them  in  the  ground,  and  slid 
down  against  them.  "May  you  (arrows)  part!"  said  he,  and  they 
parted  as  directed,  thus  making  a  way  through  them.  "That  will  do," 
said  Nih'a"ga°,  taking  up  his  arrows  again.  Beaver  saw  what  he  had 
done,  and  dodged  away  just  far  enough  to  watch  him. 

Nih'a'^ga'*  started  again;  so  did  Beaver.  As  he  walked  along,  he 
came  to  a  pretty  bank  and  rested  a  little  while.  Of  course  he  had  to  take 
his  bow  case  and  quiver  and  lay  them  down  on  the  ground.  He  took 
his  bundle  of  arrows  and  staked  them  in  the  ground  as  before.  "Now 
I  want  you  (arrows)  to  part  when  I  slide  down,"  said  Nih'a^ga'^.  The 
arrows  did  part.  "Oh !  this  is  a  good  trick !"  said  Nih'a^ga"^.  Beaver 
saw  him  plainly  and  laughed  at  him  from  the  distance. 

Nih'a'^ga'*  started  off,  feeling  very  proud  of  his  gifted  power  from 
Beaver,  who,  himself,  started  off  again,  keeping  on  the  side,  at  an  even 
distance.  Nih'a'^ga"  said  to  himself,  "Oh !  I  do  wish  that  I  didn't  have 
to  limit  myself  in  doing  this,  for  I  like  to  do  it  often."  He  again  came 
to  a  good  steep  bank,  which  was  very  smooth.  "Well,  this  bank  looks 
good,  I  can't  leave  it  without  sliding  down,"  said  Nih'a^qa''.  So  he  took 
a  bundle  of  arrows  and  staked  them  in  the  ground  as  before.  "May 
you  (arrows)  part,"  said  Nih'a"ga'',  sliding  down  against  them  unhurt. 
"This  is  good,  and  I  wish  that  I  could  do  it  many  times,"  said  he,  start- 
ing off.    Beaver  saw  what  he  did  and  watched  him  closely  this  time. 

Nih'a"(;a''  walked  down  to  a  good  long  steep  bank  and  dropped  his 
bow  case  and  quiver.    "Now  I  want  you  arrows  to  part  when  I  slide 


54  Field  Columbian  Museum — Anthropology,  Vol.  V. 

down,"  said  Nih'a^ga*^,  staking  the  arrows  on  their  heads,  the  sharp 
points  extending  towards  him.  He  slid  down,  saying,  ''Let  the  arrows 
part  for  me !"  in  a  scream,  but  he  lighted  against  those  sharp  pointed 
spears  and  stuck  fast. 

Beaver  came  along  and  saw  him  hanging  on  the  arrows,  in  agony ; 
he  broke  him  loose  and  told  him  to  go  home.  The  man  took  his  bow 
case  and  quiver  away  from  him  again. 


This  method  is  taken  by  the  children  at  the  river  banks.  They  wet 
the  banks,  which  makes  them  slippery,  and  they  go  to  the  top  and  slide 
down  to  the  water.  The  hide  of  beaver  is  used  in  making  a  bow  case 
and  quiver  for  a  chief  or  head  man  of  the  tribe. — D. 

Told  by  Little  Chief.    Found  also  among  the  Pawnee. 

19. NlH'A'^^gA^    AND    THE    DwARF's    ArROW.' 

Nih'a'^Qa"  was  traveling  and  came  to  a  place  where  he  had  not 
been  before.  He  found  some  berries  and  stopped  to  eat  them.  Then  he 
said:  "I  will  start  traveling  again;  I  must  go  on."  He  came  to  a 
creek,  on  the  other  side  of  which  was  a  hill,  while  in  the  bottom  were 
cotton  woods.  He  saw  a  dwarf  (seciitcabiihi^)  making  an  arrow  out  of 
an  immense  tree.  Going  to  him,  he  said:  "Well,  my  younger  brother, 
what  are  you  making?"  "Wa%ei,  Nil/a^qa"^,  who  are  always  traveling, 
where  are  you  going?"  said  the  dwarf.  Nih'a"ga"  said  :  'T  have  always 
heard  about  your  ability  to  shoot  very  large  arrows ;  but  I  do  not  believe 
that  so  small  a  person  as  you  can  lift  so  large  a  tree.  Why  do  you  not 
have  an  enormous  stone  for  an  arrow-point,  also  ?  Let  me  see  you  shoot. 
I  will  stand  over  there  and  you  can  shoot  at  me."  The  dwarf  answered; 
"I  do  not  want  to  do  that,  Nih'a^qa",  for  I  might  kill  you."  Nih'a"ga° 
continued  to  urge  him  and  taunt  him,  and  at  last  said :  "You  are 
unable  to  do  it,  so  I  will  go  on."  Then  the  dwarf  said :  "I  will  shoot." 
Nih'a'^ga'^  went  a  little  distance  ofif  and  asked:  "Shall  I  stand  here?" 
"No,  farther  off,"  said  the  dwarf;  "you  might  get  hurt  there." 
Nih'a'^ga'^  went  on,  and  asked  again:  "Shall  I  stand  here?"  But  the 
dwarf  continued  to  tell  him  to  go  farther  off.  At  last  Nih'a'^Qa"  said : 
'I  will  not  go  any  farther;  I  am  as  far  as  the  voice  reaches."  He  was 
now  on  the  hill,  on  the  other  side  of  the  creek  from  the  dwarf.  Then 
he  saw  the  dwarf  pick  up  the  tree  with  one  hand.  At  once  he  became 
frightened  and  shouted:  "Do  not  shoot  at  me;  I  know  you  are  able  to 
do  it.  I  was  only  pretending  not  to  believe  you."  "Oh,  I  know  you  are 
only  pretending  now;  I  will  shoot,"  said  the  dwarf.     "Do  not  shoot," 

'  From  informant  B. 

'  Seciitcabiihi  seems  to  be  a  small  bird.    Cf.  Nos.  38  and  81. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and   Kroeber.  55 

again  called  Nih'a"qa";  but  the  dwarf  answered:  "1  must  shoot  now. 
When  once  I  have  taken  up  my  bow  and  arrows  I  must  shoot,  or  I  lose 
my  power."  Then  he  lifted  his  arrow  and  aimed  and  shot.  As  • 
Nih'a^qa"  saw  the  huge  tree  coming  toward  him  through  the  air,  he 
began  to  yell  and  run  this  way  and  that ;  but  he  did  not  know  where  to 
go,  for  whichever  way  he  turned,  he  saw  the  arrow  turning  and  heading 
in  the  same  direction.  It  continued  to  come  nearer  him,  point  on. 
Then  he  threw  himself  on  the  soft  ground.  The  tree  struck  him  on  the 
body  and  forced  him  deep  into  the  hill,  so  that  only  his  head  projected. 
The  arrow  stuck  fast,  wedging  him  in.  The  dwarf  came  over 
to  him  and,  having  reproved  him  for  doubting  his  ability,  helped  him 
out,  and  cured  him  by  touching  and  rubbing  all  the  injured  parts  of  his 
body.    Then  Nih'a°ga"  went  on  his  way.^ — K. 

20. — Nih'a^ca^  and  Coyote. 

Nih'a"(;a'*  went  down  the  river  and  met  Coyote.  "Well,  partner, 
it  makes  me  mad  when  I  hear  that  you  are  a  cunning  creature.  Let  us 
have  a  contest  now,"  said  Nib'sL^c^a".  "Well,  no !  Keep  still  Nih'a^ga" ! 
I  know  that  you  are  a  tricky  creature,"  said  Coyote.  "No!  We  must 
have  this  contest  to  find  out  who  is  the  smartest."  said  Nih'a"ga".  "No! 
I  cannot  do  it.  You  are  too  tricky  for  me,'  said  Coyote,  walking 
away. 

Nih'a"ga"  went  around  Coyote  and  lay  down  as  a  buffalo  cow  in 
front  of  him.  Coyote  went  around  the  buffalo  cow  (Nih'a'^Qa")  and 
smelled  of  him.  "Oh,  don't  do  that,"  said  Coyote.  So  Nih'a°ga"  went 
around  Coyote  and  lay  down  as  an  elk  in  front  of  him.  Coyote  went 
around  and  smelled  of  the  elk  from  the  leeward  side,  but  it  was  still 
Nih'a"ga".  "Oh,  don't  do  that,  Nih'a^ga"^,"  said  Coyote.-  Niha^ga"  now 
went  around  and  lay  down  in  front  of  him  as  an  antelope.  Coyote 
went  around  to  the  leeward  side  and  smelled  of  it,  but  it  was  still 
;Nih'a"^a'^.  '  Oh,  don't  do  that,  Nih'a'^ga","  said  Coyote.  Nih'a"9a"  now 
went  around  and  lay  down  in  front  of  him  as  a  deer.  Coyote  went 
around  to  the  leeward  side  and  smelled  of  him,  but  it  was  still  Nih'a"ga°. 
"Oh,  don't  do  that,  Nih'a^ga","^  said  Coyote. 

"Well,  I  am  going  to  see  if  I  can  trap  my  partner,  Nih'a^^a","  said 
Coyote.  So  Coyote  went  around  Nih'a^^a"^  and  became  a  woman  sit- 
ting on  the  ground  with  a  robe  on.  "Where  are  you  going,  woman, 
what  is  the  matter  with  you,"  said  Nih'a^ga''.  "My  mother  scolded  me 
and  I  didn't  like  it,  so  I  wandered  off,"  said  the  woman.  "She  told  me 
to  go  to  my  brother,  Nih'a°qa°."     "Oh,  you  are  mistaken,  I  am  your 

'  The  Gros  Ventre  have  a  similar  storv. 


56  Field  Columbian   Museum — Anthropology,  Vol.  V. 

brother-in-law  ;  you  are  not  related  to  me,"  said  Nih'a^ga",  "My  mother 
told  me  plainly  that  I  must  come  to  you,  as  a  sister,"  said  the  woman. 
Nili'a^ga"  then  grabbed  her  and  laid  her  on  the  ground.  He  was  about 
to  have  intercourse  with  her  when  ^he  turned  into  a  coyote  and  jumped 
away  from  him  and  ran  through  the  brush.  "I  was  just  fooling  you," 
said  Nih'a°ga".  "Yes,  but  I  fooled  you  all  right,"  said  Coyote,  howling 
at  him. — D. 

Told  by  Adopted.    The  Pawnee  have  a  similar  tale.    Cf.  Nos.  21  and  22. 

21. — Nir'a^^a^^  and  Coyote.' 

Nih'a^ga'^  wished  to  deceive  the  coyote.  He  pretended  to  be  an 
elk  lying  by  the  side  of  the  path.  The  coyote,  however,  knew  that  if 
was  Nih'a\a"  and  passed  him  by.  Then  Nih'a'^ga'*  went  on  his  way. 
A  person  wearing  a  painted  robe  came  towards  him.  Nih'a'^qa",  think- 
ing it  was  a  man,  said  :  "My  friend,  what  is  your  direction?"  Then  to 
his  surprise  he  saw  that  the  person  was  a  young  woman.  At  once  he 
began  to  make  love  to  her.  "Do  you  not  know  that  you  are  my  brother?" 
she  said.  Sed  postremo  victa  est.  Dum  Nih'a°9a^  cum  ea  coire  conatur,, 
coyote  repente  in  eius  anum  penem  inseruit.  Deinde,  cum  coiisset, 
fugiens  dixit  coyote:  "Mecum  coire  te  posse  putabas,  Nih'a"ga°,  sed 
ego  te  praeverti."- — K. 

22. — Nih'a^ca^  and  Coyote.^ 

Nih'a^ga'*  was  traveling  again.  He  saw  a  beautiful  woman  en- 
gaged in  sewing.  He  could  not  restrain  himself  from  desiring  her. 
He  went  to  seize  her.  So  he  came  close.  Suddenly  she  sprang  up  as 
the  coyote. — K. 

23. — Nih'a'^ca^  and  the  Deer  Women. ^ 

Nih'a"ga"  went  down  the  river.  As  he  was  going  down,  two  wo- 
men who  were  bathing  saw  him.  At  once  they  came  out  of  the  river 
and  rolled  themselves  in  mud.  Then  they  stood  one  on  each  side. 
Nih'a'^Qa'*  reached  one  of  them.  "Stipiti  similis  est ;  sed  hie  stipes  rimam 
habere  videtur,  et  anum  quoque  video.  Stipitem  esse  oportet.  Cum  eo, 
opinor,  coibo.  Scrutabor.  Sane  faciam ;  *  nam  stipes  est."  Cum  autem 
penem   in   eum    direxit,   illinc  statim  cerva   exsiluit.      Oh !   old   man 

•  From  informants  J. 

'  From  a  text  from  informant  C. 
^    »  From  a  text  by  informant  A. 

*  Hiikakanan. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and   Kroeber.  57 

:Ni!i'a"ga'*  still  stood  there !    '  What  a  fool  I  am  to  get  into  everything ! 
Well,  some  other  time  it  will  be  good."  ^ — K. 

24. — Nih'a^ca^'s  Feast  of  Beaver   stolen   by  Coyote. 

Niha^Qa*^  went  djown  the  river  and  came  to  several  lakes  in 
which  there  were  plenty  of  beavers.  "Well !  You  folks  are  starving 
yourselves  here;  there  are  several  lakes  just  over  the  hill,  where  there 
are  plenty  of  nice  clean  young  cottonwood  trees  and  yellow  willows 
on  the  banks ;  the  water  is  very  deep  and  green.  You  ought  to  go 
over  there  and  live  upon  the  fine  trees  and  drink  that  good  water.  I 
will  show  you  the  way  and  will  take  you  over,"  said  Nih'a"ga".  "All 
right !     He  is  advising  us  for  our  benefit,"  said  the  beavers. 

N"ih"a"(;a'*  cut  a  big  stick  for  a  club,  and  the  beavers  got  out  of 
their  dens  and  started  off  over  the  land.  Nih'a"ga''  followed  them. 
When  they  had  gone  a  distance,  Nib'S^^a*"  said  to  the  little  beaver,  who 
was  behind,  "This  is  what  I  am  going  to  kill  you  with,"  showing  the 
club  stick.  The  little  beaver  ran  up  to  his  father  and  mother  and 
told  them  what  Nih'a°Qa°  had  said.  The  beavers  stopped.  "Nih'a"ga". 
this  little  beaver  says  that  you  have  showed  him  the  stick  that  you  were 
going  to  kill  him  with!  How  is  that?"  said  the  father  of  the  little 
beaver.  "Well,  no,  I  didn't  say  any  such  thing.  I  told  him  that  when 
you  get  over  the  other  side  of  the  hill  you  will  have  this  kind  of  food, 
perhaps  it  will  be  better  and  tenderer.  I  was  showing  him  the  kind 
of  wood  that  grows  there,"  said  Nih'a"<;a''.  When  the  beavers  had 
gone  a  little  farther  from  their  dam  Nih'a^ga"  struck  one  dead.  The 
others  turned  and  began  running  back  to  the  dam,  Nih'a"(;a°  running 
after  them  and  knocking  them  down,  until  there  were  only  two  left, 
a  male  and  a  female.  'You  go  back  to  your  den,  so  that  your  seed 
may  increase  in  number  and  in  kind,"  said  Ni'i'a"Qa". 

Nih'a"(;a°  then  gathered  up  all  the  dead  beave»-=,  made  a  pit  in 
which  he  placed  them,  covered  them  up  with  dirt  and  built  a  fire  to 
roast  them.  "That  is  the  way  I  get  my  food,"  said  Nih^a'^^a".  Now 
there  were  two  cottonwood  trees  standing  near  by,  and  the  wind  was 
blowing  hard  so  that  the  branches  were  waving.  There  were  two 
limbs  at  the  top  of  the  tree  rubbing  together  and  making  a  squeaking 
noise.  "Oh !  Stop  fighting,"  said  Nih'a^Qa".  When  he  saw  he  could 
not  prevail  upon  them,  he  climbed  the  tree  to  part  them,  and  taking 
hold  of  each  limb  be  became  fast  between  them.  While  Nih'a"Qa°  was 
fastened  between  the  limbs  up  in  the  tree.  Coyote  came  running  up 

'  Cf.  the  supposed  actual  occurrence  told  in  "The  Arapaho,"  Bull.  Am.  Mus.  Nat.  Hist., 
XVIII,  p.  20. 


58  Field  Columbian  Museum — Anthropology,  Vol.  V. 

and  dug  out  the  roasted  meat.  "Say,  partner,  don't  eat  them  all !"  said 
jNih'a^ga'^.  But  Coyote  ate  them  all  and  ran  away.  Nih'a°ga°,  after  he 
had  freed  himself,  trailed  Coyote  arid  found  him  asleep  in  the  grass, 
pretty  well  glutted  with  beaver  meat.  Nih'a"(;aP  went  to  the  windward 
side  of  Coyote  and  built  a  fire  so  close  to  him  that  it  burned  the  hair 
off  his  legs  and  wakened  him.  "You  -will  have  yellow  fur  around 
your  legs  hereafter,"  said  Nih'a"Qa"  to  Coyote,  running  off. 


This  is  the  reason  there  is  a  yellow  color  on  the  coyote's  legs. 
The  limbs  represented  two  persons  fighting — one  came  along  to  part 
them.— D. 

Told  by  Found.    The  Osage  have  a  similar  tale. 

25. NlH'A'^gA'^    AND    THE    BeaVERS.' 

Nih'a"<;a*^,  going  down  stream,  came  to  a  beaver  dam.  All  about  it 
lay  willows  and  other  trees  with  their  bark  eaten  off.  There  were 
many  beavers,  but  the  stream  had  almost  gone  dry.  Then  Nih^a'^ga" 
called  out :  "All  you  beavers  come  out.  Listen  to  what  I  have  to  say 
to  you.  I  am  a  good  man.  I  have  come  to  you  to  tell  you  what  is  best 
for  you."  Then  all  the  beavers  came  out,  both  old  and  young,  and 
sat  all  the  way  across  the  dam.  "What  is  it,  Nih'a^ga"^?"  they  asked 
him.  ''Listen,"  he  said.  "Over  the  hill  I  can  see  the  tops  of  cotton- 
wood  trees ;  at  the  foot  oi  the  trees  is  a  large  stre.am  which  never  runs 
dry  even  in  the  hot  weather ;  willows  and  other  trees  stand  there — they 
are  juicy  and  good  to  eat.  Leave  your  dam  and  come  with  me ;  you 
can  follow  me  over  the  prairie  to  that  place."  The  chief  beaver  said 
to  the  others :  "It  is  true  that  where  our  dam  now  is  we  live  with 
difficulty ;  we  have  tO'  go  far  to  get  bark  to  eat,  and  our  children  are 
almost  starving.  We  had  best  do  as  he  tells  us."  Then  they  started 
up  hill,  over  the  prairie.  Niha'^ga"  went  behind' the  beavers,  carrying 
a  stick.  A  little  beaver  had  fallen  behind.  "Here  is  your  punishment, 
little  one,"  he  said  to  it,  motioning  to  strike  it  with  the  stick.  "Nih'a'^ga" 
says  to  me :  'Here  is  your  punishment,'  "  said  the  little  beaver.  "Oh, 
no.  I  mean,  'Here  is  your  food,'  "  said  Nili'a"ga".  Then  the  mother 
of  the  young  beaver  said :  "He  means  that  there  are  many  trees  over 
the  hill."  Niha'^ga'^  continued  to  motion  with  his  club  towards  the 
little  beaver.  Finally  he  went  to  the  center  of  the  herd  and  quickly 
struck  all  the  beavers  that  he  could.  Those  that  ran  most  rapidly 
escaped,  but  most  of  them  he  killed.     "How  lucky  T  am  to  get  all  this 

■  From  informants  J . 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         59 

meat ;  it  has  been  very  easy,"  said  Nih'a'^ga^,  and  carried  the  meat 
home. — K. 

26. — Nih'a'^can  and  the  Dancing  Ducks.' 

Nih'a°<;a'*  was  going  down  stream.  On  the  sand  he  met  some  ducks. 
"Where  are  you  going,  Niha^ga"?"  they  said  to  him.  "Oh,  I  am  just 
going  anywhere,"  he  told  them.  "Make  a  dance  for  us,"  they  said  to 
him.  "Well  then,  come  on,"  he  said,  and  took  a  drum.  "I  will  stand  in 
the  middle ;  you  dance  around  me ;  but  be  careful  that  you  do  not  open 
your  eyes,  for  whoever  opens  his  eyes  will  die.  Only  after  I  tell  you 
to,  may  you  open  your  eyes."  Then  he  made  them  dance.  Every 
little  while  he  sang  a  new  song.  He  beat  the  drum  continually.  The 
ducks  were  dancing  about,  forgetting  all  about  him.  Nih'a'^ga"  took  a 
large  stick  and  knocked  down  the  first  of  the  dancers.  Then  he  struck 
the  next  one,  and  hi  this  way  he  knocked  them  down  as  they  passed. 
But  the  one  who  was  dancing  at  the  end  opened  his  eye  just  a  little  at 
the  outside.  Nih'a'^ga"  had  killed  many  of  them.  Then  this  last  dancer 
saw  him  knocking  them  down — at  once  he  flew  up,  crying:  "Nih'a"(;a° 
has  deceived  you ;  he  is  destroying  you  !"  Then  all  that  were  still  left 
alive  flew  off.  But  the  rest  Nih'a\a'^  had.  He  gathered  his  victims 
and  cut  them  open  ;  he  sliced  the  meat  and  hung  it  on  poles  to  dry.  Two 
of  the  ducks  he  cooked  for  himself.  After  he  was  through  eating,  he 
made  a  bed  for  himself  and  immediately  fell  asleep.  He  did  not  wake 
up  until  the  day  was  far  gone.  As  soon  as  he  awoke  he  thought : 
"Now,  I  will  enjoy  cooking  some  more  for  myself."  But  alas!  he  was 
not  to  eat  them,  for,  as  he  looked  towards  the  place  where  he  had  hung 
up  his  meat,  he  did  not  see  even  one  piece.  Then  he  was  very  angry 
at  having  been  robbed.  He  said :  "Hei,  whoever  is  the  first  person  to 
meet  me,  is  the  thief.  Let  him  become  blind  who  stole  my  meat  from 
me!"  Then  indeed  he  met  a  large  bear.  "Well,  now,  I  will  do  you 
an  injury  in  your  turn,"  Nih'a'^qa'^  thought,  for  the  bear  was  blind. 
"Well,  where  are  you  going?"  Nih'a^^a"  asked  him.  "Oh,  I  have  no 
place  to  go  to.  Pity  me  and  help  me,"  the  bear  said  to  him.  "How  did 
you  become  blind?"  asked  Nih'a°ga°.  "I  put  my  head  into  a  round  hole 
because  I  was  hungry.  Then  suddenly  a  skunk  came  out  against  me 
and  squirted  into  my  eyes.  My  eyes  at  once  began  to  pain  me  and  I  lay 
down  iand  rolled  about,  rubbing  my  face  on  the  ground ;  whenever  I 
opened  my  eyes  they  burned  violently."*  Nih'a"(;a'*  said  to  him :  "Well, 
come  with  me ;  I  will  take  you  to  the  right  place.    There  is  going  to  be 

•  From  a  text  obtained  from  informant  C. 
» Cf.  No.  103. 


6o  Field  Columbian  Museum — Anthropology,  Vol.  V. 

a  severe  storm.  It  is. now  coming  from  the  north  and  there  will  be 
much  snow.  Go  in  here  where  all  this  brush  and  grass  is  piled  up,  and 
•  I  will  cover  you  up ;  else  you  might  freeze  to  death."  Then  the  bear 
foolishly  went  in.  After  Nih'a"ga°  had  covered  him  up  completely,  he 
said:  'Do  not  move  about  in  there,  but  go  to  sleep;  you  will  not  be 
cold.''  Then  he  set  fire  to  the  grass  and  brush  that  he  had  piled  on  top 
of  the  bear,  and  before  long  there  was  a  raging  fire.  Ni.i'a"<;a'^  had 
already  called  together  the  wolves,  saying  to  them :  "If  the  Bear  tries 
to  escape,  attack  him  at  once ;  we  will  then  divide  the  meat.  I  want 
to  do  him  an  injury  because  he  injured  me,  eating  up  all  my  meat." 
But  it  was  these  wolves  that  had  eaten  up  Nih'a"<;a'^'s  meat  without  his 
knowledge.  The  fire  soon  reached  the  bear  and  he  was  burned  to  death. 
As  soon  as  the  fire  burned  down,  the  wolves  jumped  in,  tore  the  bear, 
to  pieces,  devoured  him.  and  fled  without  giving  their  friend  Ni'i'a"ga° 
his  share.  They  ran  off  and  hid,  saying  to  him :  "What  a  fool  you 
are,  ;Nih'a"9a'' :  now  we  have  twice  stolen  your  meat  from  you." 
:Nih'a''ga"  said  to  himself:  "They  have  got  the  better  of  me  again, 
fool  that  I  am!"''— K. 

27. — Nih'a^can  and  the  Dancing  Ducks. 

Nih'a'^qa'^  went  down  to  the  river  and  met  Coyote.  Said  he,  "Say, 
partner,  call  all  the  birds  and  animals  ;  I  want  to  give  them  a  dance  near 
this  precipice."  So  Coyote  started  off  a  short  distance  and  howled 
toward  four  different  directions.  They  all  came  to  him.  Then  said  he, 
"I  want  you  to  stand  in  a  line  along  this  precipice.  When  I  sing,  you 
people  are  to  dance,  closing  your  eyes.  At  the  fourth  time  I  sing  I 
want  all  to  close  their  eyes  and  to  leap  forward,"  said  Nih'a"(;a". 

*  Another  version  runs  thus:  Nih'an^an  having  killed  the  ducks  and  geese  he  had  made  dance 
about  him,  muri  at  ano  suo  praecepit  ut  aves  custodirent  diim  ipse  dormiret.  Cum  autem  coyotes 
appropinquassent  avesque  assent,  anus  eum  e  somno  non  axpergafecit,  mus  ultro  eius  capillos 
abrosit.  Nih'ancao,  postquam  e  somno  se  excitavit,  aves  ereptas,  cap[llos  abscisos  invenit.  Primum 
lacrimavit;  deinde  iratus  quod  anus  se  immotum  tenuerat,  facem  ex  igni  detractam  admovit.  Fax 
autem  ita  ussit  ut  ulularet  et  anum  ad  ventuni  porrigeret  si  modo  refrigeratur. 

Aliam  eius  modi  fabulam,  apud  Cheyennes  quoque  auditam,  tradunt.  Nih'a°can  in  itinere 
radicibus  donatus  est  quae  infiationem  faciant.  Quotienscrepuerat,  ex  humo  etferebatur.  Hoc  saltu 
paulisper  magnopere  delectatus,  in  altitudinem  autem  usque  niaiorem  elatus,  tandem  casu  laesusest. 
Tum  denique  se  domum  celeriter  recepit  uxorique  suae  imperavit  ut  par  vim  retinaret.  Cum 
denuo  crepuit,  una  cum  uxore  et  tabernaculo  toto  ex  humo  elatus  est.  Postremo  duobus  palis  in 
terra  positis  se  adfixit;  sed  cum  ita  crepuit,  paane  interfectus  est. 

'The  killing  of  birds  by  making  them  dance  with  closed  eyas  occurs  in  the  myths  of  very 
many  tribes,  except  on  the  Pacific  Coast,  where  the  incident  is  rarely  found.  Generally  the  trickster 
loses  the  meat  soon  after,  usually  through  having  gone  to  sleep.  In  many  cases  he  then  burns  the 
part  of  the  body  he  had  told  to  watch.  Cf.  Rand,  Legends  of  the  Micmacs,  263;  Leland,  Algonquin 
Legends  of  New  England,  186;  Turner,  Ann.  Rep.  Bur.  Ethn.,  XI,  327  (Nenenot);  Schoolcraft, 
Hiawatha,  30,  34;  Hoffman,  Ann.  Rep.  Bur.  Ethn.,  XIV,  162,  203;  Riggs,  Contr.  N.  A.  Ethn.,  IX,  no 
(Dakota);  J.  O.  Dorsey,  Contr.  N.  A.  Ethn.,  VI,  67,  579;  Journ.  Am.  Folk  Lore,  XIII,  165,  166 
(Cheyenne);  Russell,  Journ.  Am.  Folk  Lore,  XI,  264  (Jicarilla  Apache);  Russell,  Explor.  Far  North, 
212  (Cree).    The  Gros  Ventre  have  the  myth.    See  also  Grinnell,  Blackfoot  Lodge  Tales,  158,  171. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.          61 

One  of  the  birds,  which  was  a  duck,  only  slightly  closed  his  eyes, 
when  dancing.  The  song  went  this  way :  ''All  those  who  open  their 
eyes  shall  die."  When  the  birds  and  animals  leaped  below,  the  duck 
said,  flying  up  in  the  air,  "Nih'a^ga'*  killed  you  all."  "This  is  the  way 
I  get  my  subsistence,"  said  Nih'a^ga",  and  went  down  and  prepared 
the  birds  and  animals  for  roasting.  After  he  got  them  ready,  he  built 
a  fire  and  set  the  birds  and  animals  to  roasting.  In  the  mean  time  he 
had  taken  a  nap,  and  Coyote  took  advantage  of  him  and  ate  up  the  food. 
When  Nih'a^Qa"  awoke,  he  saw  Coyote  lying  on  the  ground,  facing  him. 
Coyote  got  up  and  went  away  lame,  and  Nih'a"qa'^  went  to  look  for 
his  food,  but  it  was  gone.  He  raked  the  ashes  and  found  the  bones  of 
birds  and  animals. 


This  is  the  reason  the  Indians  live  on  game,  and  coyotes  make  their 
living  by  stealing  or  scheming.  It  also  refers  to  people  who  go  about 
laftie,  pretending  to  be  unable  to  do  anything  but  living  on-  somebody 
else. — D. 

Told  by  Cut-Nose.  See  note  2,  page  60.  In  the  Pawnee  version  turkeys  are  substituted  lor 
ducks;  while  in  the  Osage  version  Grasshopper  has  turkeys  dancing,  hi  a  Cherokee  tale  (Mooney, 
Bureau  of  Eth.  Ann.  19,  p.  269)  Rabbit  persuades  turkeys  to  dance  for  Wild-Cat. 

28. — Nih'a^can  and  the  Elks.' 

Nih'a^ga"  was  traveling.  He  saw  very  many  elk.  Sitting  down, 
he  pondered  what  to  do ;  he  did  not  know  how  to  kill  them.  Then  he 
said :  "I  will  run  a  race  with  them."  He  set  up  a  stick  near  a  precipice, 
and  went  to  where  the  herd  of  elk  was  standing.  "Hello!"  he  said; 
"What  do  you  think  we  ought  to  do  to-day?"  "We  don't  know,"  said 
the  elk.  "I  heard  much  about  what  you  can  do,"  said  Nih^a^qa".  "I 
was  told  that  you  were  very  good  runners.  I  came  far  to  see  you  and 
to  run  you  a  race."  "No,  we  cannot  run  well,"  said  the  elk.  "Oh,  J 
will  run  you  a  race,  anyway.  Let  us  run  straight  to  that  stick;  the 
ground  is  fine."  The  elk  were  somewhat  doubtful.  "We  heard  that 
you  were  a  fine  runner,  Nih>'a"Qa'',"  they  said.  Then  one  of  them  said : 
"Well,  let  us  all  run  against  him,  anyhow.  There  will  be  no  discredit 
if  we  are  beaten,  for  he  is  a  good  runner."  "I  heard  it  said  of  you  that 
you  were  very  swift,"  said  Nih'a"<;a",  praising  them  in  order  to  induce 
them  to  run.  Then  they  all  stood  in  a  line,  ready.  Nili'a"9a°  gave 
the  signal,  and  all  ran  as  hard  as  they  could.  There  was  so  much 
dust  from  their  running  that  none  saw  where  they  were  going.  But 
iNih'a"^a'*  watched.     When  he  came  to  the  stick  that  he  had  set  up. 

'  Informant  B. 


62  Field  Columbian  Museum— Anthropology,  Vol.  V. 

he  swerved  aside  and  stopped ;  but  the  elk  all  went  over  the  cliff  and 
fell  on  the  rocks  below  and  were  killed.  .  Nih'a"ga'^  laughed:  "Now 
I  have  enough  meat.  I  thought  I  could  get  them  easily."  He  climbed 
down,  took  a  stick,  and  killed  all  the  elk  that  were  still  alive.  Then  he 
dragged  them  away  and  for  a  long  time  he  was  busy  cutting  the  meat. 

*Nih'a"<;a*'  was  just  cutting  out  a  paunch  when  the  coyote  came. 
He  gave  him  the  paunch,  and  said :  "Go  down  to  t^ie  stream  and 
bring  up  some  water.  I  will  give  you  some  of  my  meat  when  I  have 
finished  cutting."  The  coyote  went  down  to  the  stream,  sat  there,  and 
immediately  ate  up  the  paunch.  When  he  came  back  empty-handed, 
, Nih'a"ga"  asked:  "Where  is  your  water?"  "A  fish  carried  the  paunch 
away  from  me,"  said  the  coyote.  "Well,  I  have  many  of  them  here," 
said  'Nih'a"<;a".  The  coyote  went  down  to  the  stream  again,  in  order  to 
wash  the  paunch  out  and  bring  it  back  full  of  water ;  but  instead  he 
ate  it  again.  Then  it  happened  again.  Then  Nih'a"(;a'^  noticed  that  the 
coyote's  stomach  was  stretching.  He  said  to  him :  'The  fish  must  be 
very  strong."  "Yes ;  they  are  almost  as  large  as  you,"  said  the  coyote. 
Nih'a"ga'^  gave  him  another  paunch,  and  when  the  coyote  went  off  to  the 
stream,  followed  him  and  watched.  He  saw  the  coyote  sit  down  and  eat 
the  palinch.  Then  he  went  back  and  took  a  stick.  The  coyote  came 
and  said:  "'The  fish  took  it  away  from  me  again."  "Ha!  the  fish 
took  it  away  from  you  again !"  said  Nih'a^ga'*,  and  struck  him  on  the 
head.  Then  he  dragged  him  off  some  distance  and  left  him  lying,  say- 
ing: "Lie  here."  At  last  he  finished  cutting  his  hieat  and  hanging  it 
up.  Then  he  was  very  tired  and  hungry.  He  made  a  fire,  cooked,  and 
ate  as  much  as  he  could.  Then  he  became  sleepy  and  lay  down.  The 
coyote  was  only  stunned,  and  came  to  life.  He  howled,  and  thus  gath- 
ered the  coyotes  and  wolves.  They  all  went  to  where  Nih^a°ga**  was 
sleeping.  Nih'a°<;a",  hearing  a  noise,  said :  "Go  away  ;  I  am  not  asleep. 
This  meat  is  mine.  No  one  else  shall  have  any."  Soon  aniother  wolf 
approached.  Again  Nih'a'^ga°  called  out.  Again  a  wolf  came  and 
'Nih'a"ga'^  heard  him.  At  last  he  went  to  sleep  soundly.  Then  a  quick 
coyote  went  up,  touched  him  all  over  with  its  nose,  and  found  that  he 
was  sound  asleep.  TheA  they  all  came  and  devoured  his  meat.  The 
mice  and  rats  came  and  ate  his  hair  and  his  robe.  When  Nih'a'^Qa" 
woke  up  he  saw  what  had  happened.  He  said  to  himself:  "What  is 
the  matter  with  you  ?  You  are  in  bad  luck.  You  had  much  meat.  Now 
it  is  all  gone."  ^ — K. 

'  Cf.  Grinnel),  Blackfoot  Lodge  Tales,  158. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  63 

29. — NiH'A.NgA''  Penem  trans  Flumen  mittit. 

Nih'a°9a''  went  down  to  the  edge  of  the  river  and  came  to  a  shal- 
low place.  He  looked  in  the  water  and  saw  the  shadow  of  the  sky, 
which  he  thought  was  from  the  bottom  of  the  river.  Looking  across 
the  river  he  saw  a  beautiful  woman  lying  on  the  sand-bar,  naked,  and 
with  a  very  fat  body.  Desirous  of  crossing  to  the  other  side,  he  began 
searching  up  and  down  the  river  for  a  narrow  place,  but  found  none. 

While  he  was  walking  back  and  forth  a  little  mouse  ran  by. 
!Nih'a"<;a'^  said  to  him,  '^Sodalis,  transferesne  hoc  membrum  virile  trans 
flumen  ad  illam  mulierem."  The  little  mouse  did  not  mind  him,  but 
kept  running  back  and  forth  along  the  river  bank.  "Say,  partner,  take 
this  across  the  river,  will  you  ?"  said  Nih'a^ga'^.  The  little  mouse  said, 
"Why  do  I  have  to  do  that?"  "Volo  cum  ea  dormiente  coire,"  said 
Nih^a"ga".  "You  will  be  the  only  creature  if  you  will  just  do  this  favor. 
I  know  that  your  footsteps  are  silent."  "It  is  too  much  for  me!"  said 
the  mouse.  "Oh,  no,  partner !  You  are  big  enough  to  swim  across," 
said  Nih'a'^ga*'.  So  the  little  mouse  started  across  the  river  and  carried 
it  across.  "Nunc,  sodalis,  id  infra  locum  nigrum  insere!"  The  little 
mouse  did  as  he  was  told.  ''Nih'a'^Qa^  intrare  non  potuit."  Then  the 
trial  was  repeated  and  again  ended  in  failure.  Again  the  trial  was 
repeated,  quod  conatum  hunc  eventum  habuit  ut  membrum  in  ostream 
intravit.  Hac  clausa,  membrum  excisum  est  et  Nih'a^ga"  sanguine 
dando  mortuus  est. 


When  you  touch  the  water  shells,  they  close.  The  shell  looked 
like  a  woman.  Nih'a"ga'^'s  act  refers  to  the  shameful  way  women  are 
treated  both  in  the  past  and  at  the  present  time.  If  a  young  man 
attempting  to  overcome  a  young  woman  is  refused,  and  comes  upon 
her  by  night  and  is  discovered,  he  is  punished  severely  if  the  woman 
be  virtuous.  It  has  been  the  custom  that  women  discovering  such  an 
offender  should  take  him  and  strip  Mm,  bind  him  and  paint  the  mem- 
brum virile  with  filth  of  any  sort. — D. 

Told  by  Found.    Cf.  No.  30. 

30. — Nih'a^ca^  Penem  trans    Flumen  mittit.' 

Nih'a"ca".  cum  ad  vicum  venisset,  virginem  pulchram  vidit  et  statim 
amore  inflammatus  quo  modo  ad  eam  adfectet  viam  incertus  erat. 
Siquod  animal  viderat,  dicebat  "Adi,  vetule ;"  omnes  autem  abnuebant. 
"Heu,  quid  agam  nescio,"  clamavit  Nih'a"(;a''.     Cum  postremo  mus 

'  From  a  text  by  informant  A. 


64  Field  Columbian  Museum — Anthropology,  Vol.  V. 

(rat)  apprcpinqiiavit,  dixit:  "Adi,  vetule;  penem  meum  flumen  trans- 
feres."  ''Minime;  gravior  est."  "Non  gravis  est;  eum  transferrc 
conare,  vetuk."  Mus  autem,  dum  flumen  transire  conatur,  in  medio 
gurgite  onere  submersus  est.  "Hunc  penem,  avis  parvula^  senex,  ad 
virginem  pulchram  sodes  adfer.  Ubi  rima  est,  insere ;  tibi  praemium 
dabo."  "Sed  fortasse  mentiris,"  respondit  avis  parva.  "Non  mentior, 
avis  parvula."  Cum  penem  ferre  ilia  coepisset,  Nih'a"ga"  insuper 
monuit :  "Cura ;  cursum  rectum  ad  rimam  tene,  parvula."  "Fiat,"  dixit 
ilia  nunc  penem  ferens.  "Oiyii,  inseretur !  Ouuh,  inseram !  Fortasse 
nunc  proxime  rimam  perventum  est."  "Mane,  nondum  dormiunt," 
clamavit  avis  parva ;  postea  addidit :  "Age  nunc,  insta."  "Oiyii,  hoc 
melli  est"  inquit  Nih''a°<;a'^,  dum  penem  palpat,  "haec  est  vgluptas  quam 
diu,  vetule,  cupiebas." '  Virgo  clamat :  "Peril,  nescio  quid  me  tangit ! 
Lumen  adfer  actutum !  Fortasse  anguis  est !"  Tum  omnes  admir- 
antes  anguem  magnum  humi  viderunt.  "Hunc  vide,  quantus 
quamque  .  longus  sit,"  dicebant,  dum  eius  terminum  quaerunt. 
"Heus,  bipennem  actutum  adfer !  bipennem  adfer,  curre !"  Sed 
necopinato  ubi  caput  esse  opportebat  Nih'a'^gam  sedentem  in- 
venerunt.  "Assurge,"  dicunt.  "Non  assurgo."  "Assurge  actutum." 
"Mens'  non  est ;  meus,  mihi  credite,  non  est,"  respondit  Nih^a'^qa'*  nunc 
somno  gravis.  Postremo  assurgit;  ecce,  eius  penis  erat.  "Bipennem 
actutum  adfer!"  Cum  Nih'a^qa*^  eifugere  conaretur,  eius  penis  ab 
omnibus  retentus  abscisus  est.  Sanguis  exsiluit,  Nih'a°9a''  mortuus 
est.— K. 

31. — NiH'A^gA'*  FECIT  UT  Membrum  Virile  demigret. 

Nih^a'^qa'^  got  to  a  camp-circle  and  was  heart  struck  by  a  chief's 
daughter,  wh|o  was  very  beautiful.  The  belle  wore  an  elk  tooth  dress 
and  didn't  do  any  woman's  work  except  quilled  work,  etc.  She  was 
free  from  dirty  work.  Nih'a^ga*'  started  off  .and  reached  a  hill, 
staying  on  the  top  of  the  hill  that  day  until  the  sun  set.  Is 
nocte  ad  t'abernaculum  (tipi)  se  convertit  et  membro  suo  dixit: 
"Age,  volo  te  ad  puellam  pulchram  quae  in  principis  tabernaculo  est 
ire  et  in  foramen  quod  inter  eius  crura  est\  intrare.  Cum  ad  hoc 
foramen  perveneris,  transmitte  ad  me  imptttsum.  Tum  ego  me  prc- 
pellam,  id  quod  mihi  satisfaciet." 

Itaque  membrum  virile  profectum  ad  tabernaculum  lente  serpsit 

>  Ceciitcenihiin=''small  bird." 

°In  another  version,  Nih'angae  penis  a  mure  trans  flumen  ductus  est.  Cum  autem  penis 
ad  virginem  allatus  esset,  Nih'angan  se  diutius  continere  non  potuit.  Itaque  mus  in  vaginam  una  cum 
pene  ita  compressus  est  ut  cauda  tantum  appareret.  The  Gros  Ventre  have  a  version  that  somewhat 
resembles  this. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.          65 

et  ad  OS  foraminis  pervenit.  Niii^a^ga'*  sensit  contactum  et  membrum 
suum  propulsit  quod  fecit  ut  puella  exclamamans  e  lecto  saltu  sur- 
geret.  Sanguis  e  vagina  fluit.  Pater  et  mater  igni  accenso  membri  caput 
immensum  et  membrum  ipsum  viderunt.  Id  cultro  frustatim  decide- 
runt,  dum  eius  ad  finem  venerunt.  Membrum  ita  resectum  est  ut  nihil 
ex  illo  tempore  noxae  fecerit  €t  homines  membrum  virile  valde  breve 
habeant. — D. 

Told  by  Cut-Nose.  The  idea  here  expressed  of  the  great  length  of  the  membrum  is  found 
among  the  Pawnee.  Among  the  Pawnee  tales  of  this  character  is  one  styled  "The  Talking  Mem- 
brum." 

32. Nih'a^CA^    PURSUED    BY    THE    Roi-LING    StONE. 

Nih'a"qa"  went  down  the  river  and  met  Jack-Rabbit  sitting  in  the 
tall  grass.  "Well,  partner,  I  have  searched  for  you  a  long  time, 
having  heard  that  you  can  keep  awake  for  a  long  time.  I  want  to  chal- 
lenge you  to-night."  So  they  were  together,  sitting  and  watching  each 
other  closely.  Nih'a^ga**  was  getting  tired  toward  morning  and  went, 
to  sleep,  Jack-Rabbit  having  gone  to  sleep  soon  after  they  began  their 
contest.  Just  then,  Jack-Rabbit  awoke,  and  seeing  Nih'a"(;a°  fast 
asleep,  he  leaped  upon  him  from  behind  and  covered  him. 

Nih'a"<;a°  then  awoke  and  saw  Jack-Rabbit  running  from  him. 
"Oh,  you  sleepy  creature,  you  cannot  begin  to  surpass  me,  for  you 
know  very  well  that  I  can  beat  you,"  said  Nih'a°(;a°.  He  got  up  and 
started  off  again. 

While  he  was  walking,  his  bowels  began  to  trouble  him,  so  he  sat 
down  and  defecated.  When  he  got  up,  he  looked  behind  him  and 
saw  little  ones  (young  rabbits)  running  to  all  directions  from  him. 
*'Oh!  You  dead  (ghost)  children,  you  had  better  run  from  me,"  he 
said.    He  went  off  feeling  quite  empty,  occasionally  looking  around. 

Again  he  sat  down  and  defecated.  "I  am  feeling  better  now, 
I  can  go  on  the  journey  faster,"  said  he,  getting  up  from  the  ground. 
Looking  behind  him,  he  saw  the  little  jack-rabbits  again  (thicker  than 
the  first  time),  running  away  from  him.  "You  ugly  creatures,  you  had 
better  run,"  said  he.  "Well,  I  must  be  going!  No  use  to  fool  on  the 
way,"  said  he.  So  he  started  again.  After  going  to  a  distance  his 
bowels  felt  like  moving  again ;  so  he  sat  down  to  defecate.  He  was 
sitting  for  a  long  time  this  time.  He  got  up,  looked  around  and  saw 
more  little  ones,  lively,  running  faster  from  him.  "Oh !  You  dirty 
creatures,  you  had  better  run,"  said  he.  So  he  started  off  again,  but 
his  bowels  troubled  him  again  so  soon  that  he  had  to  sit  down  again. 
"Now  I  am  going  to  catch  these  dead  children  this  time,"  said  he. 


66  Field  Columbian  Museum — Anthropology,  Vol.  V. 

Whik  he  was  sitting,  he  took  stones  around  him  and  placed  them 
on  the  edge  of  his  robe  to  keep  the  Httle  ones  from  getting  out. 
When  he  looked  around  the  little  ones  would  try  to  get  out.  He  saw 
them  moving  under  his  robe.  He  held  his  robe  very  tight  at  the  top  to 
prevent  them  from  jumping  out.  After  he  had  done  this  he  got  up 
slowly,  holding  his  robe,  and  carefully  keeping  the  little  ones  inside. 
"Now  I  have  you  dead  children,"  he  said,  beating  all  around  the  cen- 
ter of  the  robe  to  kill  the  little  ones.  Wherever  he  saw  a  place  mov- 
ing, he  would  rub  it  and  strike  it.  After  all  motion  had  ceased  under 
the  robe,  he  tdok  it  by  the  center  and  lifted  it.  There  were  no  little 
ones  (jack-rabbits),  but  the  whole  surface  was  well  rubbed  with 
excrement.  "Oh !  I  am  fooled  by  them,  making  my  robe  ugly  and 
dirty,"  said  he,  discontentedly,  and  starting  off  again. 

On  his  way  he  came  to  a  stone  on  the  ground.  "Well,  partner, 
I  am  glad  to  see  you.  You  may  have  this  rob?,"  he  said,  throwing  it 
to  the  stlone.  "I  know  that  you  are  in  need  of  a  blanket  to  protect 
yourself  from  the  cold  weather.  You  are  here  in  a  pitiful  condition, 
bare,  and  no  one  to  help  you.  Take  and  keep  that  robe,  will  you?" 
said  he  to  the  stone.  He  started  off,  and  there  came  a  wind  from  the 
stone.  '  "Well !  Something  smells  good !  I  must  go  back  and  see 
what  it  is,"  he  said.  So  he  returned  to  the  stone  and  found  that  it  liad 
on  a  quilled  buffalo  robe,  well  perfumed  with  sweet  grass  and  sweet 
leaves.  "Say,  partner,  I  did  not  give  you  my  robe,  I  just  loaned  it 
to'  you,"  he  said,  taking  it  from  the  stone.  But  on  starting  off,  the 
robe  began  to  stick  to  him,  and  it  became  obnoxious ;  so  he  returned  it, 
besmeared,  to  the  stone,  saying,  "Take  this  robe  back,  partner;  you 
need  it  more  than  I  djo."    Thus  he  treated  the  stone  for  the  third  time. 

Walking  away  from  the  stone  it  was  perfectly  calm,  but  after 
going  quite  a  good  way  there  came  a  strong  wind  from  the  stone. 
"Well!  Something  smells  very  delicious!"  said  Niha'^ga^,  locking 
around  in  the  direction  from  which  the  wind  cam<J.  He  saw  the  stone 
plainly  with  that  beautiful  robe,  and  it  smelled  so  sweet  to  him.  He 
turned  around  and  went  back  and  took  the  buffalo  robe  away  from  the 
stone,  saying,. "This  robe  does  not  belong  to  you;  it  is  mine.  When 
I  saw  you  without  comfort  I  took  pity  on  you  and  loaned  it  to  you." 
So,  without  courtesy  to  the  stone,  and  attentive  to  the  beautiful  robe, 
he  went  off  with  it,  feeling  happy  and  great  in  power. 

While  he  proceeded  he  heard  a  loud  noise  behind  him,  and  looking 
back,  saw  the  stone  rolling  after  him.  Being  frightened  he  ran  to  seek 
protection.  He  ran  up  steep  hills  and  through  thick  timber,  which 
proved  no  obstacle  to  the  stone.     While  he  felt  safe,  he  looked  back, 


Oct.,  T903.       Arapaho  Traditions — Dorsey  and  Kroeber.  67 

•but  the  stone  continued  rolling,  making  a  dust  in  the  path.  He  ran 
up  a  very  high  hill,  almost  inaccessible,  but  the  stone  rolled  over  the 
rocks,  crushing  them,  and  with  its  whizzing  terrified  Nih  a"<;a'*  till  he 
cried.  "Would  that  I  might  come  to  a  ditch  in  which  I  might  con- 
ceal myself,  that  the  stone  might  roll  over  me,"  said  he.  But  the  stone 
came  rolling  closer  and  closer.  Again  he  said.  "I  wish  there  was  a 
ditch  ahead  of  me !"  Arid  sure  enough !  he  soon  came  to  a  ravine  large 
enough  to  admit  him  lengthwise.  Placing  himself  in  it,  he  remained 
quiet.  Then  the  stone  slackened  its  speed  and  slowly  riolled  into  this 
small  ravine  and  rested  on  top  of  him.  Said  he,  "My  friend,  my 
partner,  I  did  not  know  that  you  would  do  this.  You  are  hurting  me. 
Oh !  You  are  just  fooling  me !  I  know  you  will  get  off  by  and  by. 
You  are  not  doing  this  for  sure,  for  I  love  you,  partner,  and  thought 
much  of  you,"  but  the  stone  became  heavier  all  the  time^  and  was 
about  to  squeeze  the  breath  out  of  him.  To  every  bird  and  animal  that 
came  along  Nih  a°(;a°  appealed  to  remove  the  stone  from  his  back,  but 
without  avail,  until  finally  there  came  a  Hawk,  small. in  size  but  swift 
in  flight,  flying  about  above  him,  which  he  addressed:  "Oh,  partner! 
I  have  heard  about  ycur  greatness,  and  I  myself  know  that  you  are 
the  only  one  who  can  accomplish  anything ;  so  will  you  kindly  remove 
this  sitone  from  me."  So  the  Hawk  flew  up  in  the  air  screaming,  in 
order  to  rush  at  the  stone.  It  came  down  with  such  force  as  to  break 
off  a  small  piece  of  the  stone,  whereupon  Nih'a'^ga'^  said,  "Thank  you, 
partner !  Try  it  again !  You  will  soon  break  the  stone  in  pieces !" 
So  the  Hawk  flew  into  the  air  again,  higher  than  before,  and  made 
another  rush  at  the  stone,  breaking  off  a  larger  piece  than  before, 
whereupon  Nih'a"(;a°  was  much  pleased,  and  said,  "I  have  thought  of 
you  many  times,  and  wished  to  see  you  very  much,  but  somehow  I  have 
failed  to  meet  you.  You  will  be  the  one,  supreme  over  all  living 
creatures,  if  you  succeed  in  breaking  in  pieces  this  stone."  The  Hawk 
then  flew  still  higher  than  before,  and,  thinking  to  break  the  stone  in 
pieces,  rushed  at  it  with  such  force  that  he  himself  was  dashed  to 
pieces.  Nih'a"ga*'  became  discouraged  at  this,  and  not  knowing  whence 
help  might  dome,  watched  for  others  to  come  to  his  assistance. 

While  he  was  thus  breathing  heavily  there  came  a  Bull-Bat,  care- 
lessly flying  above  him,  singing  and  occasionally  making  sharp  blows, 
to  which  he  was  attracted,  and  which  he  addressed :  "Say,  partner, 
will  you  do  me  a  favor?  I  am  about  exhausted  from  the  stone  that 
is  on  top  of  me.  They  have  tried  to  break  it  to  pieces,  piecemeal,  but 
have  failed.  You  are  a  good  bird.  I  have  heard  about  your  wonderful 
power.  I  am  sure  you  would  not  hesitate  in  the  slightest,"  said  Nih'a^ga" 


68  Field  Columbian  Museum — Anthropology,  Vol.  V. 

to  the  Bull-Bat.  The  Bull-Bat  then  flew  up  in  the  air,  made  a  rush  at  the 
stone  and  broke  a  piece  off  from  it.  "That's  right !  Go  for  it,  partner ! 
You  will  soon  become  the  hero  if  you  break  from  it  a  bigger  chunk." 
Again  the  Bull-Bat  flew  away  and  circling  about  him  in  the  air,  made 
another  rush  at  the  stone,  this  time  breaking  off  a  larger  piece. 
Nih'a"9a",  thankful  for  this,  began  to  feel  encouraged.  "That's  right, 
partner !  Go  for  him !  He  is  small  and  weak,"  said  Nih'a^qa"^  to  the 
Bull-Bat.  So  the  Bull-Bat  flew  up  again  and  made  another  rush  at  the 
stone,  breaking  off  a  great  chunk.  This  time  Nih'a°ga°  began  to  move 
his  eyes  and  head  and  to  look  better.  Said  he,  "Now,  partner,  please 
get  this  stone  off  from  my  back.  I  cannot  endure  it  much  longer. 
It  is  hurting  me  more  and  more.  I  know  you  will  do  it  the  next  effort 
you  make."  So  the  Bull-Bat  flew  away,  and  after  circling  about  in 
the  air,  made  a  furious  attacTc  upon  the  stone,  so  that  it  broke  into 
pieces. 

Nih'a^Qa'^then  got  up,  and,  drawing  a  deep  sigh',  addressed  the 
Bull-Bat :  "Thank  you !  I  was  well  aware  that  you  could  perform 
this  wonderful  deed,  if  you  would  only  come  to  me.  Now  do  not  be 
bashful.  I  would  like  to  kiss  you  for  helping  me.  Just  step  over  here 
anyhow  and  let  me  hug  and  kiss  you."  So  the  Bull-Bat  approached 
Nih'a'^qa",  but  instead  of  Nih'a"<;a"'s  expressing  his  affection  toward 
the  Bull-Bat,  he  seized  its  head  and  with  both  hands  spread  its  mouth 
wide  open,  remarking,  "You  are  to  remain  this  way  always,  find  fault 
as  much  as  you  will !  You  should  not  have  broken  the  stone  in  pieces, 
it  was  a  remedy  for  me, — good  for  bone  aches." 


Some  Indians  will  not  eat  rabbit,  especially  the  women  and  war- 
riors, it  being  the  impression  among  women  that  should  they  eat  this 
animal  they  would  be  heavily  burdened  with  children.  In  the  first  pro- 
cess in  tanning,  the  deposit  of  Nih'a^ga^  above  referred  to  is  used ;  it  is 
also  used  in  the  painting  of  the  buffalo  robe. — D.  ■ 

Told  by  Cut-Nose.  Cf.  Nos.  33  and  34;  also  No.  124,  for  pursuit  by  skull,  and  note  i,  No.  35. 
In  a  Pawnee  tale  Coyote  is  pursued  by  a  stone  after  having  given  it  a  knife  instead  of  a  robe. 

33. NlH'A^gA^    PURSUED    BY    THE    ROLLING    StONE.^ 

"Let  us  gamble  who  sleeps  first  (can  keep  awake  longest),"  said 
Nih'a^qa"^  to  the  rabbit.  "Very  well,"  said  the  rabbit.  The  rabbit  soon 
began  to  sleep,  but  kept  his  eyes  open.  Niha'^ga'^  became  sleepy,  dozed 
off,  woke  again.  Thus  he  continued.  Finally  he  really  went  to  sleep. 
Tum  lepus  e  somno  expergefactus  pone  N'h'a^ga''  subiit.  penemque  in 

'  From  informants  J. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  69 

elus  anum  inseruit.  Postea  Nih'a^ga"  nunc  vigilans  ano  dixit:  "Te 
moveri,  si  quis  appropinquaret,  meque  excitare  iussi."  Anum  ut  poena 
afficeret.  ei  facem  ex  igni  detractam  admovit.  Sed  fax  ita  ussit  itaque 
momordit  ut  anum  ad  ventum  porrigeret  si  modo  refrigerari  posset. 
Cum  se  purgaret,  excrementum  leporum  parvorum  speciem  praebuit ; 
quos  identidem  to^a  impedire  conatus  est.  Dum  leporibus  operam  dat, 
togam  excremento  inquinavit ;  quam  cum  in  rupe  posuisset :  "Hanc," 
inquit,  "tibi  dabo."  Sed  postremo  ad  rupis  latus  a  vento  aversum  per- 
venit ;  tum  rursus  ei  bene  oluit.  So  he  went  and  took  it  back.  Then 
the  rock  pursued  him.  As  he  ran  before  it,  he  said :  "I  wish  there  were 
a  hole  for  me  to  enter."  But  there  was  nothing  that  he  could  enter. 
At  last  the  rock  overtook  him,  and  rolling  upon  his  back,  lay  on  him. 
Then  Nih'a^ga"  called  to  the  birds:  "My  friend,  come  here;  help  me!" 
After  a  while  the  bull-bat  came.  He  swooped  down  towards  the  rock, 
crepuit,  and  shot  a  piece  of  the  rock  off.  Thus  he  continued  to  do 
until  the  rock  was  broken  and  Niha'^qa"  was  free.  Nih'a"ga°  said  to 
him  :  "Come  here,  my  friend,  I  want  to  look  at  you."  The  bull-bat  came 
to  him.  "Why  did  you  do  this?  1  did  not  tell  you  to  do  it.  I  was  very 
comfortable  under  the  rock,"  he  said  to  him.  He  pulled  and  spread  the 
bull-bat's  mouth  out  wide,  so  that  the  bull-bat  has  the  largest  mouth  of 
the  birds.^ — K. 

34. — Nih'a^^'ca'^  pursued  by  the  Rolling  Stone.^ 

Nih'a"9a"  was  going  down  stream.  A  lump  of  pemmican  came 
floating  down.  Nih'a"(;a'*  ran  ahead,  went  into  the  river,  and  asked  the 
pemmican  :  "How  much  may  I  bite  off  you?"  "Bite  off  a  very  little," 
the  pemmican  told  him.  Nih'a°(;a"  took  his  bite,  went  out  of  the  river, 
and  ran  on  down  ahead  of  the  pemmican.  There  he  went  into  the  river, 
and  when  it  came  floating  down,  asked  it  again :  "How  much  of  you 
may  I  bite  off?"  '"A  very  little,"  it  said.  Nih'a"(;a°  took  a  large  bite, 
and  not  having  had  enough  then,  ran  down  along  the  stream  a  distance. 
Wh&n  the  pemmican  came,  he  asked  it  again,  and  again  it  told  him : 
"A  very  little."  Nevertheless  he  tcok  a  large  bite.  Then  he  ran  a  long 
way  ahead  and  waited  for  it  to  come  floating.  "How  much  may  I  bite 
off  you?"  he  asked.  This  time,"  when  he  went  to  take  his  bite,  he  swal- 
lowed all  there  was  left  of  it.  "Well,  what  luck  you  always  have, 
Nih'a"9a"!"   he   said.*     Then  he   started   back.      Noctu,   dum   somno 

'  Cf.  No.  34.  also  21.    The  incident  with  the  rabbit  is  found  among  the  Gros  Ventres.    Cf.  also 
J.  O.  Dorsey,  Contr.  N.  A.  Ethn.,  VI,  38. 
» Informant  A;  text. 

*  The  fourth  time. 

*  The  Gros  Ventre  have  a  similar  tale. 


70  Field  Columbian   Museum — Anthropology,  Vol.  V. 

gravis  est,  togam  inquinavit.  In  the  morning,  when  he  started,  he  said ; 
"Here,  this  robe  is  yours,  old  man,"  to  the  first  thing  he  saw.  When  he 
had  gone  a  little  distance,  he  looked  back  and  saw  that  the  robe  he  had 
given  away  was  clean  again.  "Come,  give  it  to  me,  it  isn't  yours,"  he 
■said,  and  took  it  and  went  on  again.  Soon  he  soiled  it  again.  'Old 
man,  this  is  your  robe.'  he  said,  throwing  it  to  anything  that  might  be 
standing  there.  Going  on,  he  would  see  that  it  was  clean  once  more, 
and  take  it  back.  Thus  he  did  as  often  as  it  became  dirty.  Finally, 
as  he  went  on, 'he  soiled  it  again,  and  coming  to  a  rock,  said:  .  ''Old 
man,  this  is  your  robe."  Having  gone  on,  and  looking  around,  he  saw 
that  the  robe  was  entirely  clean.  Turning  back,  he  said  to  the  rock : 
"Come,  it  is  not  your  robe,"  and  took  the  robe  again,  and  went  on  his 
way.  When  he  had  gone  some  distance,  something  roared,  and  he 
looked  back.  To  his  surprise  the  rock  was  coming  straight  toward 
him,  rolling  and  tumbling  along.  Nih^a"<;a"  ran,  but  the  rock  came  after 
him,  raising  the  dust  as  it  went.  "I  wish  there  were  a  hole  1  might  get 
into!  I  wish  there  were  a  safe  place  I  could  reach!"  he  said,  running 
as  hard  as  he  could,  while  the  rock  was  close  behind.  Ugh !  Old  man 
was  exhausted.  He  lay  under  a  bank.  "Surely  it  will  roll  above  me!" 
he  said.  The  rock  came,  rolled  slowly,  rolled  on  his  back,  and  lay 
there.  "Old  man,  take  it  ofif  from  me!"  Nih'a"ga°  said  to  whatever 
animals  he  could  see,  but  none  listened  to  him.  At  last  the  bull-bat 
came  circling  above  him.  "My  friend,  take  this  rock  off  me,"  Nih'a"(;a" 
said  to  him.  The  bull-bat  flew  down,  crepuit  atque  saxi  frustum  de- 
fregit.  He  continued  to  fly  down,  striking  pieces  off.  Finally  he  flew 
high  up,  and  circled  far  off ;  deinde  celeriter  delapsus  crepuit  and  split 
the  rock.  Nib'S-^Qa"^  got  up  and  said :  "My  friend,  come  here.  I  want 
to  speak  to  you.  You  have  pitied  me  and  helped  me.  Come,  open 
your  mouth."  He  spread  the  bull-bat's  mouth  out  wide.  "You  foolish 
thing,  from  now  on  you  will  be  big-mouthed  like  this,"  he  said.' — K. 

35. — Nir'anqa^  pursued  by  the  Rolling  Skull. ^ 

Nih^a^ga"  was  fishing  by  a  hole  in  the  ice.    As  he  fished,  it  cracked 
in  the  ice.    Every  now  and  then  there  was  a  cracking.    "I  vvonder  what 

'  Cf.  Blackfoot  (Grinnell.  165),  Ute  fjourn.  Am.  Folk  Lore,  XIV.  260),  Flathead  (McDermott, 
ibid.,  XIV,  245).  See  also  Nenenot  (Turner,  Trans.  Roy.  Soc.  Can,,  V,  117,  and  Ann.  Rep.  Bur. 
Ethn.,  337),  Cree  (Russell,  Expl.  Far  North,  210),  Micinac  (Rand,  316),  JicariUa  .\pache  (Mooney, 
Am.  .-Xnthropologist,  1S98,  p.  197).  Often,  in  myths  of  a  more  serious  nature,  a  rolhng  head  takes  the 
place  of  the  rock;  thus  among-  the  Cheyenne  (Journ.  Am.  Folk  Lore,  XIII,  iSs),  Ojibwa  (School- 
craft, Hiawatha,  26;),  Gros  Ventre,  Carrier  (Morice,  Trans.  Can.  Inst.,  V,  5),  Cree  (Russell, 
Expl.  Far  North,  202),  Yana  (Curtin,  Creation  Myths  of  Primitive  America,  325),  Maidu,  (Dixon, 
Bull.  Am.  Mus.  Nat.  Hist.,  XVII,  11,  97),  Chippewayan.  Petitot.  Trad.  Ind.,  1886,  405,  407. 
'  From  an  Arapaho  text  oblamed  from  informant  C. 


Oct.,  1903.  '    Arapaho  Traditions — Dorsey  and  Kroeber.         71 

it  is?"  he  thought,  and  looked  where  he  heard  the  sound.  But  he  could 
not  see  anything.  Suddenly  there  emerged  from  the  hole  in  the  ice 
a  skull.  Nih'a"9a"  was  terrified.  He  fled  as  fast  as  he  could.  "I  will 
kill  you,"  said  the  skull,  pursuing  him.  In  vain  Nih'a,"ga°  ran  here  and 
there,  up  and  down  hill,  among  the  trees,  and  on  the  sand;  still  the 
skull  followed  him.  "I  wish  there  were  a  sandy  place,"  said  Nih'a"qa°. 
And  sure  enough  it  was  sandy  there.  The  skull  barely  moved.  At  last 
it  rolled  through.  "I  wish  Jt  were  brushy,"  said  Nih'a"<;a".  Then 
there  was  undergrowth,  and  the  skull  was  retarded.  While  it  was  try- 
ing to  roll  through,  Nih^a"(;a°  was  already  far  away.  At  last  the  skull 
went  around.  When  it  had  got  by,  it  pursued  Nih'a°Qa°  again.  When 
it  had  nearly  caught  him,  he  said:  'T  wish  there  were  a  mountain (" 
And  a  mountain  was  there.  It  rolled  up,  but  grew  tired.  Half  way  up, 
it  rolled  back  again.  Meanwhile  Nib'S-^qa"*  had  fled  far.  Three  times 
the  skull  rolled  back  down.  The  fourth  time  it  just  reached  the  top 
and  rolled  over.  Then  it  rolled  on  as  if  thrown.  Again  it  had  almost 
caught  Nih'a°qa*'.  "'Oh !"  he  said,  "I  wish  there  were  a  great  fissure  in 
the  ground  at  the  spot  from  which  I  am  running!"  Ah,  indeed,  there 
extended  a  great  fissure  at  the  place  which  he  had  just  run  from,  and 
the  skull  was  stopped  again.  Then  it  begged  him.  '"After  I  have 
crossed  over,  I  will  do  you  no  harm,"'  it  said.  ''But  if  you  do  not 
bring  me  across,  I  shall  be  angry  and  will  kill  you.  Come,  make  a 
bridge  for  me!"  "Well,  then,"  he  told  it,  "come  over!"  He  put  a 
stick  across  as  a  bridge  for  it.  "Hold  it  firmly!"  it  said  to  him.  So 
ne  held  the  stick  fast,  and  it  rolled  along  it.  When  it  had  rolled  to  the 
middle,  he  turned  the  stick  and  the  skull  dropped  down  into  the  great 
crack.  As  soon  as  it  fell,  the  earth  closed  up  over  it,  and  it  never  was 
seen  again.    Thus  Nih'a'^qa"  succeeded  in  saving  himself.' — K. 

36. NlR'A^gA^    DISGUISES    HIMSELF    AS    A    WOMAN. 

Nih'a"9a"  went  down  the  river  and  got  to  a  camp-circle.  When  he 
was  about  to  enter  the  circle  there  was  a  young  woman  just  going 
out  from  the  circle,  weeping ;  she  had  her  head  covered  up.  Nih'a°<;a° 
seeing  that  the  woman  was  mad  at  something,  went  to  her  as  a  woman 
(changed  to  a  real  looking  woman  by  a  dress)  and  stopped  her  "Say, 
my  partner,  where  are  you  going  to  this  time  of  day?"  said  he.  "Well, 
my  own  mother  scolded  me  and  I  did  not  like  it,"  said  the  woman. 
"Well,  I  am  always  getting  scolded  too,  so  I  will  go  with  you,"  said  he. 

So  they  went  down  to  the  bottom  of  the  river  and  reached  the  bank. 

•  The  pursuit  by  a  round  rolling  object  occurs  in  Nos.  5,  6,  33,  34,  35,  81.    In  Nos.  6  and  35  it  is 
also  a  skull  that  emerges  from  the  ice,  in  No.  5  a  wart,  in  Nos.  33,  34,  81,  a  rock. 


72  Field  Columbian  Museum — Anthropology,  Vol.  V. 

"Well,  there  is  no  use  of  staying  on  this  side  of  the  river,  for  the  young 
men  might  run  on  to  us,  we  had  better  wade  across  and  be  safe,"  said 
Nih'a"(;a".  "Oh,  I  don't  think  it  is  necessary  to  cross  the  river,  we  can 
hide  in  the  bushes  all  day  long  and  go  back  to  camp  at  night,"  said 
the  woman.  "No,  partner,  we  had  better  go  across  and  be  safe  than 
to  get  abused  shamefully,"  said  INih'a^qa^  in  woman  style.  So  this 
woman  agreed,  and  was  taking  off  her  pair  of  leggings ;  so  with 
Nih'a"ga°.  "You  take  the  lead."  said  Nih'a''<;a^.  "Oh,  you  are  tall  and 
built  heavier  than  I  am,  so  you  had  better  wade  in  first,"  said  the  wo- 
man. When  Nih'a°ga°  saw  that  she  would  not  venture  first  he  agreed 
to  take  the  lead.  So.  he  went  in  the  water  holding  up  his  dress ;  the 
woman  followed. 

"Say,  partner,  you  have  big  muscles,  like  a  man,"  said  the  wo- 
man. "Eh  !  Didn't  you  ever  know  that  they  called  me  by  name,  Big- 
Muscled- Woman  ?"  said  Nih'a^ga"^,  advancing,  and  the  women  still  fol- 
lowing. The  water  was  getting  deeper,  which  made  Nih'a"ga"  raise 
up  his  dress  still  further.  "Say  partner,  your  back  and  the  whole  upper 
part  of  your  body  looks  like  that  of  a  man."  "Eh !  Didn't  you  ever 
know  that  people  called  me  by  name,  the  Big-Bodied- Woman?"  said 
Nih'a''^<;a°,  still  walking  and  wading  in  the  river,  the  water  getting 
deeper.  "Say,  partner.  I  believe  that  you  are  a  man,"  said  the  woman. 
"Oh,  no,  partner,"  said  Nih'a°<;a°,  turning  around  slightly.  Cum  re- 
verteret,  membrum  eius  effugiens  e  manu  in  aquam  cecidit  similiter  ac 
lapis  gravis.  "Quis  est  sonitus  iste,"  inquit  mulier.  "Est,  sodalis,  in- 
fans  mens  os  cruris  mei,  quod  casu  effugit."  Erat  vero  membrum 
suum. 

When  they  got  across  the  river  and  began  to  dress  themselves,  he 
said  to  her,  "I  am  going  to  wash  my  body  clean,  so  that  I  may  have  a 
good  time.  See  what  I  have  got  for  you.  I  am  not  a  woman,  as  you 
took  me  to  be."  Cum  haec  conspiceret,  Nih'a'^ga^  membrum  suum 
erectum  habuit.  Haec  flens  discessit  sed  suu«i  fatum  evitare  non 
potuit.  "Possis"  inquit  Nih'a°<;a"  "in  locum  umbrosum  ire,  dum  me 
lavabo."  Hie  lotus  ad  puellam  revertit  et  cum  ea  coivit.  Ea  erat  puellae 
experientia  prima. 


That  is  the  way  that  some  people  used  to  do,  disguising  themselves 
like  women.  But  now  the  young  men  have  to  court  the  girls  secretly. 
— D. 

Told  by  Black-Horse. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         73 

37. — Nih'a^ca^  and  the  Two  Maidens. 

There  were  two  pretty  young  girls  in  a  family.  They  had  their 
own  tipi  to  live  in.  On  account  of  their  beauty,  the  young  men  would 
come  around  to  their  lodge  to  court  them,  but  they  would  not  accept  any 
company.  Even  the  very  best  looking  young  men  of  the  tribe  were 
disappointed  and  ceased  to  go  to  their  tipi. 

Nih'a'^ija^  was  planning  a  way  to  catch  the  girls.  So  early  one 
morning  he  went  to  their  tipi  to  watch  from  outside.  Just  as  soon 
as  the  old  folks  were  getting  out,  he  rushed  in  with  human  excrement 
and  placed  it  between  them  and  \vent  out.  He  went  around  and  waited 
for  the  girls  to  awake.  Finally  the  girls  awoke  and  one  of  them  saw 
the  excrement  lying  between  them.  "Say,  sister,  did  you  do  this? 
Look  at  it !  We  are  in  a  fix  surely,"  said  one  girl.  "Oh,  no,  sister,  I 
didn't  do  it!  Maybe  you  are  the  one,  but  you  lay  the  blame  of  it  on 
me,"  said  the  other.  They  were  accusing  each  other  greatly.  Nih'a^ga" 
standing  outside,  heard  every  w^ord  they  said.    All  at  once  he  rushed 

in.     "Oh,  pshaw!  you  girls  must  ,"  said  Nih'a°9a°.     Before  he 

had  finished  his  sentence,  the  girls  would  tell  him  to  be  quiet.  He 
would  try  to  tell  on  the  girls  about  the  excrement,  for  some  time,  but 
the  girls  finally  told  him  to  keep  silent.  "Age,  Nih'a°9a°,"  inquunt 
puellae,  "si  tu  nos  non  prodideris,  patiemur  te  nos  nocte  visitari 
et  nobiscum  dormire,"  said  the  girls.  "All  right,  I  agree  to  that,"  said 
he,  leaving  them. 

Just  a  little  after  sunset  he  was  close  to  the  tipi,  anxiously  waiting 
for  them.  "Tum  puellae  recumbuerunt  et  Nih'a'^Qa^  ingressus  in  taber- 
naculum  inter  eas  se  posuit.  Per  noctem  cum  puella  pulchriore  coivit 
Haec,  quod  jam  primum  coitum  experiebat,  tantum  sanguinem  emitte- 
bat  ut  mane  inundata  esset.  The  other  sister  got  up  from  the  bed  and 
left  her  sister  still  lying  on  the  bed.  "Why  is  it  that  your  sister  sleeps 
rather  later  than  usual  ?"  said  the  mother.  "I  don't  know,  mother,"  said 
the  girl.  So  the  mother  went  to  the  tipi  and  called  for  her  to  get  up. 
She  noticed  the  girl  lying  in  bed,  carelessly,  looking  very  pale,  et  ad 
lectum  progressa  vidit  filiam  sanguine  inundatam  esse.  "Mehercle 
quis  filiam  meam  perdidit?"  said  the  mother,  stepping  out  quickly  and 
getting  the  old  man  to  call  for  all  of  the  young  men  of  the  tribe. 
(This  girl  was  the  daughter  of  a  ruling  chief.)  So  all  the  young  men 
came,  for  they  knew  very  well  that  none  of  them  had  done  anything 
wrong. 

Interim  Nih'a^qa**  egressus  membrum  a  sasshechabihi  (animali 
parvo)   mutatus  est  et  illi  suum  ipsius  membrum  dedit.     The  young 


74  Field  Columbian  Museum—  Anthropology,  Vol.  V. 

men  were  ordered  to  jump  the  stream ;  whoever  should  Hght  on  the 
water  was  to  be  the  guilty  one,  was  the  order  by  the  parents.  Nib  a^ga'' 
was  jumping  the  creek  with  much  ease,  long  before  the  trial  began. 
All  the  young  men  jumped  the  stream,  until  this  sasshechabihi  came  for 
his  turn.  He  jumped,  and  lighted  in  the  center  of  the  stream.  "Oh ! 
That  is  the  guilty  man,"  said  the  crowd,  hitting  him  with  clubs  and 
putting  his  head  under  water.  "Agete,  amici  mei,  hoc  membrum  est — " 
said  the  little  animal.  "Oh!  Stop  people,"  said  some.  "Let  us  hear 
what  he  says;  it  might  be  a  different  party,"  said  others.  "Ohi  that  is 
a  partner  of  mine,  he  worships  me.  that  is  all ;  drown  him,  for  he  needs 
to  be  punished,"  said  Nih'a^ga"^.  The  fourth  time,  this  animal  called  out 
that  'Nih^a"<;a'^  was  the  guilty  party,  but  Nih'a^ga''  had  escaped.  The 
people  ran  after  him,  but,  since  he  was  a  swift  runner,  he  got  away. — D. 

Told  by  Adopted. 

38.  —  NlH'A.'^gA'^    AND    THE    MoUSE.' 

The  people  had  gathered  for  the  ofiferings-lodge  (sun-dance),  and 
it  was  cried  out  that  the  tents  should  be  in  a  circle.  The  people  began 
to  go, to  get  the  trees,  limbs,  and  branches  that  constitute  the  lodge. 
There  was  a  beautiful  young  girl  that  had  long  been  unwilling  to 
marry.  Now,  as  she  was  out  gathering  wood,  she  thought :  *T  will 
marry  at  this  gathering  of  the  people.  Then  all  will  know  that  I  am 
married ;  but  at  any  other  time  the  report  would  not  be  spread  about." 
When  she  came  back  the  lodge  was  already  erected.  She  went  to  an 
old  man  and  told  him:  "Nuntia  me  nupturam  saltatori  qui  minimo 
pene  solis  feriis  inveniatur.  Dum  saltant,  virum  eligam."  Quod  cum 
'•Nih'a"ca''  audisset  ceciitcabihi  (avem  minimam)  adiit  eiusque  penem 
utendum  rogavit.  The  bird  answered,  'T  want  to  enjoy  myself  looking 
on;  do  not  trouble  me."  Nih'a°Qa°  then  asked  niha^niihi  ("yellow- 
bird").  This  bird  also  said  to  him:  "Do  not  trouble  me.  I  want  to 
look  at  the  dance."  Nih'a'^ga'^  said,  "I  wish  it  only  for  a  short  time," 
but  the  bird  answered,  "I  want  to  look  on  without  being  disturbed. 
I  want  to  appear  just  as  I  am."  Nih'a.''<;a'^  then  saw  a  rabbit  coming 
to  look  at  what  was  going  on.  "My  friend,"  he  said,  "stop !  I  want 
to  speak  to  you!"  "What  do  you  want,  Nih'a''ga"  ?"  said  the  rabbit. 
"Tuum  penem  utendum  volo  ut  solis  feriis  saltare  possim ;  meum  tu 
habebis."  "Minime ;  meum  tradere  non  possum"  respondit  lepus ;  'T 
want  to  look  on  and  see  the  dance.  Do  not  trouble  me."  Then  a  mouse 
came  running  near  Nih  a^ga'',  who  said  to  it,  "Here,  my  friend,  stop !" 
But  the  mouse  ran  on.    Then  Nih'a^ga'^  caught  it.     "You  are  the  one 

'From  informants  J. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  75 

I.  have  been  seeking;  I  want  you,"  he  said.  "Please  let  me  go,"  said 
the  mouse.  "You  have  just  what  I  want,"  Nih  a'^ga"  said.  "What  do 
you  wish?"  said  the  mouse,  crying  because  Nili'a"ga"  held  it.  "Tuum 
penem  volo,"  inquit  Nih'a"(;a'^ ;  "meum  si  tu  velles,  libenter  tibi  darem," 
Turn  mus  victus  Niha°9ae  penem  suo  mutavit,  Nih'a^ga"  autem  penem 
parvum  abstulit. 

Mane  saltatoribus,  dum  eis  multitude  operam  dant,  nuntiatum 
est  ut  vestes  deponerent  quo  facilius  a  virgine  eligeretur  vir.  Cum 
nudi  saltarent,  dicebant  mulieres:  "Nih'a^gam  aspice!  eius  penis  mini- 
mus est!  vix  apparet!  nihili  est!"  Et  re  vera  Nih'a"9ae  saltantis  penis' 
nullus  videbatur;  adeo  parvus  erat.  Virgo  interim  scrutabatur.  Donee 
saltandi  finis  esset,  Nih'a°<;ae  penem  trahens  progrediebatur  mus ;  cum 
vero  sagittis  traicere  iuvenes  conati  sunt,  clamavit:  "Tuum  penem, 
Nih'a"<;a°,  laedunt."  "Abi,  iocaris,"  respondit  Nih'a^^a",  dum  pueri 
clamantes  murem  sequuntur  fimoque  pulsant.  "Tuum  penem, 
Nih'a°9a",  laedunt,"  clamavit  mus,  sed  ille  :  "Tace,"  respondit  populoque 
dixit :  ''Semper  hie  iocatur ;  meum  penem  esse  mentitur." 

On  the  last  day,  when  the  dance  had  ended  and  all  were  eating 
and  drinking  together,  the  girl  brought  a  clear,  smooth  spoon  and  a 
bucket  full  of  water,  with  which  she  gave  a  drink  to  Nih'a^Qa",  whom 
she  thus  designated  as  her  husband.  Then  she  took  him  into  her  tent. 
The  tent  was  good,  the  bed  beautifully  decorated,  and  bags  of  meat, 
a  pipe  and  comb,  and  other  furniture,  were  already  inside.  Antequam 
se  quieti  dederunt,  Nih'a"9a'*  reversus  penem  suum  recepit.  Mulier, 
cum  penem  tractasset  si  forte  adhuc  tam  parvus  esset,  magnum 
necopinato  sensit,  Nih'a'^gamque  expulit.  Mane  aquam  hausit,  et  am- 
phora expleta  ligulam  eandem  sumpsit  iuvenemque  qui  secundum 
Nih'a°gam  penem  minimum  habebat,  adiit ;  qui,  cum  mulier  bibere  de- 
disset  et  in  tabernaculum  praecessisset,  vir  factus  est. — K. 

39.  —  NlH'A^gA^'    AND    HIS    MOTHER-IN-LAW, 

Nih'a"ga°,  his  wife,  and  his  mother-in-law,  camped  alone.  He 
had  his  own  tipi  and  did  a  great  deal  of  work  and  errands  for  the  moth- 
er-in-law (such  as  is  the  custom  of  the  Indians).  He  became  quite 
fond  of  her,  at  a  distance,  because  of  her  pretty  looks,  but  he  could 
not  get  to  talk  with  her. 

One  day  Nih'a"Qa'^  went  out  for  game  and  returned  with  some 
beef  for  the  family.  His  wife  brought  some  beef  or  meat,  which  the 
mother-in-law  had  prepared.  He  was  not  in  good  spirits,  and  didn't 
feel  like  eating.  'What  is  the  matter  with  you?  Are  you  sick?"  said  the 


76  Field  Columbian  Museum — Anthropology,  Vol.  V. 

wife.  For  some  time  he  didn't  eat  his  meat,  but  looked  very  sad.  Finally 
he  told  his  wife  that  he  was  anxious  to  go  out  on  the  war-path,  but  he 
could  not  go  alone.  "I  would  be  too  glad  if  I  could  have  a  companion, 
like  the  others,"  said  he,  taking  a  few  bites  of  food.  "What  do  you 
want  to  do?  Tell  us!"  said  the  wife.  "Well,  I  saw  a  party  of  young 
men  passing  through  with  their  mothers-in-law,  all  fixed  up  in  war- 
like appearance.  There  were  several  parties,  going  in  all  directions," 
said  Nih'a"ga''.  'T  would  like  to  take  my  mother-in-law  along,  if  it  is 
possible,  said  he.  "Well,  eat  your  food,  I  will  ask  her,  and  let  you 
know  if  she  can  do  it  or  not,"  said  his  wife. 

So  this  wife  went  wut  and  told  her  mother  that  her  husband  "had 
seen  a  war-party  of  young  men  with  their  mothers-in-law ;  that  he 
wanted  to  know  if  she  would  consent  to  go  with  him.  "Well,  if  that 
is  the  case,  it  is  not  a  hard  thing  to  do,  simply  to  go  along  as  company 
to  wait  lon  him.  Tell  him  that  I  can  go  along  any  time,"  said  the 
mother-in-law.  "She  said  that  she  is  willing  to  go,"  said  his  wife  to 
him.  ''You  may  then  tell  her  to  get  ready,  for  I  want  to  catch  up  with 
the  rest  of  the  crowd,  before  they  get  too  far  off,"  said  Nih'a"Qa'^.  So 
they  started  oft",  leaving  the  daughter  behind.  They  traveled  for 
miles,  and  it  was  late  in  the  afternioon  that  Nih'a^'qa''  stopped  and  said 
to  his  mother-in-law,  walking  behind  her,  "Let  us  climb  this  high  hill, 
and  see  if  there  is  any  sign  of  them  ahead  of  us.  You  may  take  the 
lead,  fix  yourself  up  lightly,  and  tie  your  dress  higher  so  that  you  can 
ascend  more  easily,  and  I  will  follow  you  and  shall  watch  for  any  danger 
behind,"  said  Nih'a"Qa°.  So  the  mother-in-law  climbed  the  high  hill, 
using  a  stick  for  a  cane.  "Hold  your  dress  higher  and  walk  faster ! 
'  I  think  that  the  enemy  is  following  us,"  said  Nih^a°ga°.  He  was  look- 
ing at  her  fat  legs  and  in  course  of  time,  while  she  was  climbing  fast, 
he  saw  her  privates,  which  made  him  laugh  secretly.  After  they  had 
reached  the  top  of  the  hill  he  told  her  that  the  pursuing  party,  the 
enemy,  had  disappeared  and  that  they  were  safe. for  the  night.  The 
mother-in-law  believed  whatever  he  said,  and  she  was  more  handsome 
than  ever  to  him.  While  they  were  resting  he  sang  a  song,  beating  his 
bow  with  an  arnow,  saying,  "There  was  a  dark  spot,  I  saw,"  meaning 
her  privates.  "My  mother-in-law,  don't  feel  hurt  by  the  words,  for  T 
am  singing  about  those  people.  I  saw  them  behind  us.  It  is  the  way 
that  the  war-party  of  young  men  do  and  they  have  all  kinds  of  songs 
to  stir  their  feelings  and  rouse  their  ambitions.  Say,  mother-in-law, 
I  think  that  we  have  to  turn  around  and  go  back,  for  we  cannot  see 
them.  We  might  get  lost.  I  see  that  we  cannot  overtake  them.  So 
it  is  best  for  us  to  go  back  now,  and  we  will  go  as  far  as  we  can  to-day," 


Oct  ,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  77 

said  Nih^a"(;a''.  So  they  went  down  the  hill  and  reached  a  creek,  which 
had  much  timber  and  grass.  "Say,  mother-in-law,  we  shall  have  to 
camp  out  for  the  night,  and  we  shall  take  time  to-morrow  to  reach 
home,"  said  Nih'a"<;a". 

Both  of  them  together  erected  a  shelter  and  made  separate  beds. 
Late  in  the  night,  Nih^a°(;a°  complained  of  being  too  cold.  The  moth- 
er-in-law gave  him  more  cover,  but  he  was  knocking  his  teeth  to- 
gether, and  rolled  about.  "Are  you  still  cold,  son-in-law?"  said  the 
woman.  ''Oh,  yes !  I  can't  lie  still,  said  Nih'a.'^ga''.  "Age  dum,"  in- 
quit  mulier,  *'potes  mecum  reclinari."  Itaque  reclinatus  est  et  quamquam 
mox  calefiebat  tamen  horrebat.  "Quid  nunc  agis"  inquit  mulier.  "Quid 
mater,"  inquit  ille,  "una  pars  corporis  mei  gelata  est  et  nisi  tu  me 
juvabis,  molestiam  habelo,"  inquit  Nih'a^ga".  "Quae  est  pars  ilia?" 
inquit  Nih'a°<;a^  "Age,"  inquit  mulier,  "ascende  in  me;  id  calidum 
membrum  suum  quod  durum  et  rigidum  erat.  "Id  est  paene  gelatum" 
inquit  Nih'a°<;a°.  "Age"  inquit  mulier,  "ascende  in  me  id  calidum 
faciam."  Nih'a^a"  cum  in  eam  ascendisset,  laborari  coepil .  Membrum 
eius  tam  magnum  erat  ut  mulier  effugere  conaretur.  Hare  fiens  ex  eo 
petivit  ut  descenderet.  Ille  respondit :  "Mater  cara,  tace ;  patere ;  ego  et 
tu  in  flumine  coitus  coimus."  Sic  per  totam  noctem  cum  ea  coibat.  Mane 
domum  profecti  sunt.  Mulier  non  bene  ambulari  poterat  quod  per 
totem  noctem  coierant  et  multum  patebatur.  Finally  they  reached  their 
home  feeling  very  tired.  "Well,  what  made  you  return  so  soon?  '  said 
the  daughter.  "My  dear  wife,  when  we  climbed  the  hill,  I  saw 
the  enemy  below,  after  us,  and  we  just  barely  escaped  from  them.  Be- 
sides, the  other  parties  had  gone  so  far  that  we  could  not  begin  to 
catch  up  with  them,  and  the  journey  was  dangerous,  too,  so  we  re- 
turned. I  am  glad  to  see  you,  wife.  I  might  have  been  killed  if  I 
had  been  in  the  fight,"  said  Nih'a^^a". 


This  story  teaches  that  some  men  have  intercourse  with  their 
mothers-in-law.  It  all  depends  upon  the  virtue  of  the  man  and  the 
woman, — D. 

Told  by  .Adopted.    Cf.  No.  40. 

40. — One-Eyed-Sioux  and  his  Mother-in-Law/ 

One-eyed-Sioux  having  gone  on  the  war-path  with  his  mother-in- 
law,  they  camped  in  the  woods,  having  two  separate  shelters.  His 
mother-in-law  lay  down  to  sleep  in  her  shelter,  and  he  too  lay  down 
in  his.     When  it  was  well  into  the  night,  One-eyed-Sioux  asked  for 

•  From  a  text  by  informant  A. 


78  Field  Columbian  Museum — Anthropology,  Vol.  V. 

more  covering.  "I  am  very  cold;  give  me  some  of  your  blankets!" 
he  said  in  his  thoughts.  "Uhuuhu,  it  is  cold!"  he  called  out.  "What 
is  it,  my  son-in-law  ?  Are  you  cold  ?"  "Oh,  I  am  very  cold ;  give  me 
one  of  your  blankets."  "Very  well,  my  son-in-law,  here  is  one."  One- 
eyed-Sioux  took  the  blanket.  Soon  after,  he  again  cried  for  covering. 
''What  is  it,  what  is  it?  What  is  it  you  want,  my  son-in-law?"  "Oh, 
J  am  still  cold  !  I  have  not  become  warm  in  spite  of  the  blanket !  Come 
out,  let  us  sleep  together."  "You  are  cold?"  "I  am  truly  cold,  my 
mother-in-law."  "Very  well,  then !  *  Lie  down  next  the  fire,  my  son- 
in-law.  It  is  well."  Then  One-eyed-Sioux  lay  down  with  her  on  the 
side  of  the  bed  towards  the  fire.  "Take  the  cover  to  yourself,  my  son- 
in-law,"  said  his  mother-in-law  to  him.  Soon  after  he  again  cried  for 
more  blankets.  ''What  is  it,  my  son-in-law,  what  do  you  want?"  "I 
am  still  cold,  I  am  still  cold!  I  am  shivering  from  cold."  "Qua  parte 
alges,  gener?"  "Abi.'  Em,  hie  algeo;  hac  una  parte  re  vera 
algeo,"  dixit,  dum  corporis  partem  frigidam  tenet.  Mulier,  cum 
quid  vellet  sensisset,  respondit :  "Esto ;  in  me  incumbe,  gener ; 
tum  calidus  eris."  Quod  cum  factum  esset.  One-eyed -Sioux  et  mulier 
obdormierunt.  When  it  was  morning,  they  started  to  go  on  again. 
They  remained  on  the  war-path  a  long  time.  Dum  in  itinere  adhuc 
erant,  mulier  gravida  facta  est.  Festinantis  ad  opus  anum  scrutabatur 
One-eyed-Sioux.  "Vestem  altius  cinge — altius,"  mulieri  dixit;  "te 
magis  incurva — magis,"  cum  anum  scrutaretur.  Dum  in  itinere  una 
cum  muliere  adhuc  erat,  ilia  puerum,  eius  filium,  peperit.  The  boy 
grew  up.  Finally  One-eyed-Sioux  returned,  his  mother-in-law  having 
a  boy  child.  "My  father,"  he  said  to  him.  "Ah,  no,  not  so !  I  am  your 
brother-in-law."  "My  father,  One-eyed-Sioux!"  the  boy  said  again. 
[Then  the  people  who  stood  by,  waiting  to  hear  the  news,  got  impatient 
and  said:]  "Well,  One-eyed-Sioux,  what  is  your  black  paint  (success 
in  war)  ?"  "Oh,  I  was  about  to  tell  you  that  I  captured  this  boy.  I 
captured  him  for  my  mother-in-law,"  said  One-eyed-Sioux.' — K. 

41. — Nih'a'^ca'^  usurps  a  Father's  Place;  Origin  of  Death. 

A  man  and  wife,  with  two  children,  camped  alone.  One  of  the 
children  was  a  boy  and  the  other  a  girl.  One  day  the  man  went  out  on 
the  hunt  and  came  to  a  high  peak,  on  which  was  an  eagle's  nest.  In  the 
nest  were  two  young  eagles,  which  had  just  been  hatched.  This  man 
saw  an  eagle  fly  quite  a  distance  from  its  nest,  so  he  got  a  stick  and 

'  Inahous,  nevertheless.  an\how. 

*  Wuuu  kankanaa". 

'  Also  a  Gros  Ventre  tale. 


Oct.,  1903.       Arapaho  Traditions — Dorseyand  Kroeber.         79 

walked  up  to  within  a  short  distance  and  stopped,  looking  up  to  the 
nest.  The  young  eagles  were  peeping  out  from  the  nest,  opening  their 
mouths. 

Nib  a"ga"  came  to  this  man,  and  said  to  him,  'Well,  partner,  climb 
up  the  peak  with  that  stick ;  it  is  not  so  high  as  you  think  it  is.  Those 
young  eagles  are  fine  specimens,  being  very  young;  they  are  just  right 
for  the  children  to  play  with.  Go  and  get  them  down  for  your  chil- 
dren !"  So  this  man  laid  his  weapon  down  and  took  off  the  heavy  cloth- 
ing and  left  them  below.  He  then  ascended  the  hill.  '  I  shall  wait  for 
you,  partner;  your  clothing  will  not  be  molested,"  said  Niha^qa".  So 
this  man  went  up  the  peak  with  the  stick,  trying  to  push  the  young 
eagles  out  of  the  nest.  The  way  to  the  nest  was  like  a  stairway,  for 
the  stones  lay  so  evenly  and  regularly. 

As  he  was  climbing  the  peak,  Nih'a^^a"  commanded  secretly  that 
the  peak  increase  its  height.  He  said  to  the  peak,  "Let  the  peak 
stretch  its  height!"'  The  peak  did  stretch.  This  man  was  still  climbing 
the  peak,  and  Nih'a'^^a'^  was  still  saying  to  the  peak  to  stretch  its 
height.  He  gave  this  command  several  times,  until  the  peak  was  inac- 
cessible. 

This  man  was  very  tired,  and  looked  down,  and  to  his  surprise, 
he  saw  things  below  were  very  small.  He  got  frightened  and  wanted 
to  get  down,  but  the  sides  of  the  peak  were  smooth,  therefore  he  gave 
up  and  ventured  to  stay  to  see  what  would  result. 

Nih'a"(;a°  took  the  weapon  and  clothing  and  went  off  toward  the 
man's  tipi.  When  Nih'a'^^a^  had  reached  the  tipi,  he  told  the 
wife  that  her  husband  had  climbed  up  the  peak  to  get  the 
young  eagles  for  his  children  but  the  peak  had  increased  its 
height  until  he  was  up  in  the  air.  "He  said  to  me,  after  he  could  not 
come  down,  'You  may  go  to  my  wife  and  take  her  as  your  own,  and 
be  sure  and  take  care  of  the  children,'  "  said  Nih'a"<;a°.  Of  course  the 
woman  consented  and  took  him  as  her  husband,  since  the  other  man 
had  been  gone  for  some  time. 

Time  went  on  with  the  family.  This  Nih'a°<;a°  was  constantly 
bringing  beef  for  his  tipi.  He  was  very  kind  in  the  beginning,  but  later 
on  he  would  scold  the  children  without  any  cause  or  reason ;  also  his 
new  wife.  "Can't  you  children  behave  yourselves !  I  wish  I  had  never 
taken  your  mother,  for  I  can't  stand  your  foolishness  here.  You  ought 
to  be  with  your  father,  up  on  that  peak,  starving,'"  said  N'h'a^^a".  The 
wife  and  children  felt  sorry  for  the  abuse  and  ridicule,  and  were  obliged 
to  do  everything  for  Nih'a"ga".  This  woman  thought  much  of  her 
children,  but  her  husband  hated  them  and  abused  them,  because  they 


8o  Field  Columbian   Museum — Anthropology,  Vol.  V. 

were  not  his  own  by  marriage.  (Such  is  the  feeling  with  the  step- 
father or  stepmother  for  children.) 

One  day  this  woman  told  of  the  mystery  to  the  people,  or  rather, 
informed  the  camp  that  her  former  husband  had  climbed  the  peak 
for  young-  eagles,  and  the  peak  had  increased  its  height,  thus  making 
it  impossible  for  him  to  descend.  The  people  were  in  sympathy  with 
the  man,  and  they  soon  moved  the  whole  camp  to  search  for  him. 
The  people  finally  got  to  the  place  mentioned,  but  were  not  able  to 
find  him. 

Somebody  got  to  the  foot  of  this  high  peak  and  saw  beaiis  lying 
on  the  ground,  and  wondered  what  they  indicated.  (They  were  the 
tears  of  this  miss-ing  man.  When  this  man  saw  no  help  from  above 
or  below,  he  wept  for  days  and  nights.  He  did  this  because  he  was 
starving,  and  besides,  he  thought  of  his  family.) 

The  people  then  got  the  geese  to  look  for  the  man.  They  flew 
up  the  peak  and  found  the  man  in 'a  struggling  condition,  very  poor. 
The  geese  questioned  him  about  his  trouble.  "Who  brought  you 
here  ?  What  was  the  matter  with  you  ?"  said  the  geese.  'T  was  climb- 
ing this  peak  after  young  eagles,  and  Nih'a"ga°  came  along  and  com- 
manded this  peak  to  increase  its  height,  as  I  climbed  the  stairway.  I 
did  not  know  the  danger,  until  I  looked  down  and  got  dizzy  and  saw 
things  very  small  in  appearance.  I  saw  no  way  to  get  down  and 
therefore  I  have  stayed  here  ever  since,"  said  the  man.  So  these  geese 
told  him  to  get  ready  (giving  him  strength  again),  and  to  lay  his  body 
across  their  backs  and.  hold  fast.  These  geese  then  flew  up  and  then 
gradually  descended  and  landed  him  safely.  (This  descent  of  the  man 
upon  the  backs  of  these  geese  corresponds  to  that  of  the  little  bird 
used  in  the  sun-dance,  which  is  on  the  forked  stick,  and  which  is  called 
the  cradled  bird,  or  packed  bird.) 

The  people  got  various  kinds  of  birds  to.  go  up  to  the  top  of  this 
lofty  peak  to  find  the  man,  but  all  failed,  until  the  geese  took  the 
task  and  accomplished  it,  for  they  never  get  tired. 

After  this  man  was  brought  down  by  the  geese,  he  was  fed  regu- 
larly, and  soon  became  fat.  After  he  had  left  his  family,  his  children 
were  fe:d  on  tendons  of  beef,  and  consequently  got  poor  in  flesh. 
Nih'a^ga'^  had  ordered  his  wife  to  give  the  children  but  very  little  food, 
so  that  they  might  some  day  starve  to  death. 

This  man  who  had  returned  to  the  people,  started  oflf  in  search 
of  his  wife,  to  the  other  camp,  and  finally  came  to  Nih'a"ga"'s  tipi. 
Nih^a'^ga*^  was  out  when  this  man  went  in  the  tipi.  The  children  were 
very  glad  to  see  him,  but  he  felt  so  sorry  because  they  were  poor  in 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.          81 

flesh,  which  reminded  him  of  his  experience.  He  at  once  furnished 
them  with  food,  and  the  wife  and  children  ate  it.  All  got  enough  that 
day. 

"Now,  my  wife,  I  am  going  to  kill  Nili'a"ga'',"  said  the  man.  So 
he  entered  the  parfieche,  which  was  empty,  and  partly  closed  himself 
in,  having  taken  with  him  a  knife.  He  lay  in  the  parfleche  at  the  side 
of  the  wall,  close  to  the  bed.  watching  and  waiting  for  Nih'a"<;a°  to 
arrive. 

Nih'a"Qa"  came  and  took  his  seat  with  his  wife,  awaiting  a  meal. 
He  was  first  given  the  best  food  and  lastly  the  waste  was  given  to  the 
children  to  eat.  The  children  did  not  eat.  "Did  you  feed  them  with 
decent  food?  They  don't  eat  that  food.  I  want  you  to  tell  me,"  said 
the  husband  angrily.  While  Nih''a"Qa°  was  making  trouble,  this  man 
in  the  parfleche  had  loosened  the  strings  and  gradually  worked  him- 
self out.  He  at  once  jumped  on  the  cruel  husband,  stabbed  him,  and 
killed  him.    The  body  was  cut  up  in  several  pieces  and  thrown  outside. 

Thus  Nih'a°Qa°  was  killed,  but  he  became  alive  again.  He  then 
walked  off  and  came  to  a  big  lake  and  stopped  to  rest.  ^'Now  I  want 
to  know  what  will  become  of  my  children  after  they  die  ?  whether  they 
will  come  back  to  life  or  not?"  said  he.  So  he  took  up  a  stick  and 
threw  it  in  the  water,  and  it  came  back  on  the  surface.  "Well,  the 
people  will  come  back  again,"  said  he.  He  took  a  buffalo  chip  and 
threw  it  in  the  water  and  it  came  out  on  the  surface.  "Well,  the 
people  will  come  back  after  they  die,"  said  he.  He  took  the  pith  of 
wood  and  threw  it  in  the  water  and  it  came  out  on  the  surface ;  and  he 
said,  "The  white  people  will  come  back  again,"  He  then  went  oflf 
a  little  distance  and  took  a  pebble  and  threw  it  in  the  water,  and  it 
remained  under  the  water.  "That  is  the  way  it  shall  be  with  my  chil- 
dren. They  will  be  gone  forever;  because  this  earth  is  too  small.  If 
they  should  live  forever,  they  would  be  crowded,  but  this  pebble 
answers  well."  Thus  the  people  lived  to  a  certain  period  and  died 
forever. 


The  peak  reduced  its  height  after  the  man  was  brought  down  by 
the  flying  geese.  The  length  of  life  was  decided  by  Nih'a^^a",  by 
throwing  sticks  into  the  water;  when  they  came  up  to  the  surface,  it 
meant  that  the  people  would  live  forever.  But  though  it  was  the  wish  of 
the  people  to  live  long,  when  they  threw  the  stone  into  the  water  it  re- 
maind  below,  and  thus  approved  of  the  disappearance  of  the  people. 

This  story  also  refers  to  the  manner  of  treatment  to  be  shown 
by  a  stepfather  and  stepmother  toward  their  children.     The  husband 


82  Field  Columbian  Museum — Anthropology,  Vol.  V. 

mentioned  in  the  story  (Nih'a"<;a°)  was  mean  to  the  children  and  even 
tried  to  starve  them  to  death.  This  hatred  still  exists  among  the 
Indians. — D. 

Told  by  Adopted.  A  similar  origin  of  death  is  found  among  the  Cheyenne  (Journ.  ."Vm.  Folk- 
Lore,  Vol.  XII,  p.  i6i),  Blackfeet  (Grinnell,  Blackfoot  Lodge  Tales,  pp.  138,  272),  Navaho  (Mathews, 
Navaho  Legends,  p.  77).    Cf.,  also  Origin  Myth,  "Arapaho  Sun  Dance." 

42. — Nm'A'^gA'^  AND  HIS  Daughter,' 

Nih'a'^ga'^  had  a  wife  and  a  beautiful  daughter.  He  pretended 
to  be  sick.  He  said :  "Do  not  bury  me  in  the  ground,  but  on  a  tree, 
and  do  not  bind  me  up!*'  Then  he  pretended  to  die,  and  they  buried 
him,  and  mourned  for  him.  At  night  he  descended,  covered  one  eye 
with  clay,  and  went  to  the  tent.  Virgo  sola  dormiebat ;  cui :  "Mecum 
lectum  partire,  mecum  lectum  partire,"  cantabat.  Ilia  autem  lectum 
partita  est  ac  eum  recepit.  Mox  dixit :  "Hie  homo  patris  mei  similis  est, 
mater ;  eius  pars  dimidia  patris  similis  est."  "Tace,  pater  tuus  iam  diu 
mortuus  est,"  respondit  mulier.  Deinde  cum  argilla  de  Nih'a°9ae  oculo 
decidisset,  virgo  iterum:  "Pater  hie  vero  est,  mater."  Cum  mulier 
scrutata  esset,  ipse  re  vera  erat ;  quern  fuste  sumpto  verberavit.' — K. 

43. — One-Eyed-Sioux  and  his  Daughter. 

A  man  and  his  wife  once  camped  alone.  They  had  a  very  hand- 
some daughter.  The  father  began  to  devise  a  plan  whereby  he  might 
have  connection  with  her.  One  day  he  was  suddenly  taken  very  ill 
and  made  it  very  hard  for  the  family.  The  daughter  thought  very 
dearly  of  her  father,  so  that  she  would  sit  by  his  bedside  day  after  day, 
waiting  on  him. 

"My  daughter,  if  I  should  die,  I  want  you  and  your  mother  to 
hang  me  on  a  tree,  wrapped  carefully  with  robes  and  clothing,  bow- 
case  and  quiver.  Be  careful  not  to  tie  me  up  very  tight ;  have  my  head 
stick  out.  Oh,  yes,  daughter,  wrap  me  up  with  .a  knife,  too!  I  don't 
want  to  be  buried  under  the  ground ;  I  am  afraid  of  it,  for  I  might  turn 
into  earthy  dust.  I  had  rather  have  my  bones  lie  on  the  ground  in 
sight,"  said  he.  "Oh,  father,  I  love  you  dearly.  I  do  wish  you  would 
not  die ;  you  are  supporting  me,  and  mother  can't  live  alone,"  said  the 
daughter.  "I  know  that  you  love  me,  daughter,  but  this  is  my  wish 
if  I  should  die,"  said  the  father.     "And  now,  daughter,  listen  to  me : 

'Informants  J. 

"This  tale  is  found  also  among  the  Gros  Ventre,  Ute  (Journ.  Am.  Folk  Lore,  XIV,  268).  Navaho 
(Matthews,  Amer.  .'\ntiq.,  VII),  Chilcotin  (Farrand,  Mem.  Am.  Mus.  Nat.  Hist.,  IV,  17,  a  stepdaughter 
taking  the  place  of  the  daughter),  and  Maidu  (Dixon,  Jour.  Am.  Folk  Lore,  XIII,  270).  Its  distribu- 
tion, therefore,  does  not  extend  far  from  the  great  interior  basin.  See  also  Petitot,  Trad.  Ind.,  1886, 
219.    (Hare.) 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  83 

I  am  very  sick  and  I  know  it  is  impossible  for  me  to  get  well.  So 
when  I  die  I  want  you  to  marry  whosoever  comes  to  you  folks  on  the 
way  back  to  the  camp-circle,  or  whosoever  helps  you  at  the  camp, — 
anybody  that  may  be  friendly  to  you.  You  and  your  mother  will  have 
contentions  and  trials  after  I  have  left  you.  If  I  should  leave  you  no 
advice,  daughter,  I  should  not  do  my  duty  as  a  father.  The  man  will 
look  after  your  ponies,  and  supply  the  food  for  you.''  The  daughter 
was  sad  on  account  of  her  father's  sickness,  but  decided  to  obey  him. 

Then  the  father  called  to  his  wife,  and  said :  "Come  in  here,  old 
woman,  I  want  you  to  know  my  wishes  concerning  my  daughter.  Un- 
derstand, old  woman,  that  when  I  die,  I  want  my  daughter  to  marry 
whosoever  comes  along  on  your  way  back  to  the  camp-circle,  or  at  the 
camp,  so  that  he  can  look  after  the  ponies  and  supply  food  for  you," 
said  the  husband. 

"What  do  you  think  of  it,  mother?"  said  the  daughter.  "Well, 
since  he  is  your  only  father  and  loves  you  dearly,  I  think  that  what 
he  advises  is  just.  We  shall  have  to  carry  out  his  wishes  for  our  future 
welfare,"  said  the  old  woman.  "I  have  told  my  daughter  how  I  want 
to  be  placed  in  the  tree.  When  you  have  done,  make  your  journey 
that  day  as  far  as  you  can.  At  the  end  of  four  days  you  may  come 
back  to  see  me,  for  the  last  time.  Then  you  can  go  on  in  search  of  the 
camp-circle,"  said  the  father. 

He  was  now  sinking  very  fast,  and  his  wife  also  watched  him. 
She  would  rub  his  face,  feet  and  parts  of  his  body  to  keep  up  his  spirit 
and  courage,  but  he  continued  to  get  worse. 

One  day  he  partly  closed  his  eyes,  watching  at  the  same  time  his 
daughter  and  wife  by  the  bedside.  When  it  was  plain  that  they  could 
not  help  him  to  recover  his  senses,  they  decided  that  he  was  dead, 
because  he  had  closed  his  eyes.  They  began  crying  over  him.  Then 
they  carried  him  to  a  tree  and  cut  poles  long  enough  for  his  body  to 
rest  on,  which  they  placed  on  straight  limbs  of  the  tree.  They  then 
took  the  netted  platform  of  the  travois  and  put  it  on  top  of  these  poles, 
making  a  sort  of  bed  for  him.  They  spread  his  robes  and  clothing, 
placing  his  bow-case,  quiver  and  knife,  on  the  bed.  They  threw  a 
rawhide  rope  up  around  the  big  limb  and  then  tied  it  to  his  body.  In 
this  way  he  was  drawn  up  to  the  top  of  the  bed,  and  wrapped  as  he  had 
requested,  very  loosely. 

The  mother  and  daughter  at  once  began  to  weep  very  bitterly,  but 
left  the  burial  place  right  away,  as  the  father  had  directed,  and  when 
they  had  reached  their  tipi  they  at  once  broke  camp  and  journeyed 
till  sunset. 


84  Field  Columbian  Museum — Anthropology,  Vol.  V. 

After  they  had  left  him,  he  worked  himself  out  of  his  wrappings 
and  took  out  his  ix>w-case,  quiver  and  knife.  He  then  cut  the  robes  and 
clothing  into  pieces,  leaving  part  hanging  on  the  tree,  but  throwing 
the  most  of  them  upon  the  ground.  Then  he  gathered  the  bones  of 
animals  and  strewed  them  upon  the  ground,  scattered  some  strings  and 
chewed  the  ends  of  some  rawhide  ropes  and  threw  them  down,  in 
order  to  make  it  appear  as  though  the  wolves  had  been  around.  Then 
he  would  step  off  a  short  distance  and  look  at  everything  to  see  if  it 
looked  like  a  real  burial  place. 

Now  he  started  in  different  directions,  but  toward  the  course  of 
his  family,  until  he  came  to  the  place  on  the  creek  where  they  had  made 
a  camp.  Every  day  for  four  days  the  father  would  camp  out  a  little  dis- 
tance from  the  tipi  of  his  family.  And  at  the  end  of  this  time  the 
mother  and  daughter  went  back  to  see  the  burial  place  once  more. 
Upon  their  arrival  they  found  bones  piled  up,  some  scattered  around 
and  the  robes  in  small  strips,  some  still  hanging  on  the  tree,  and  other 
parts  on  the  ground. 

"Your  father  must  have  decomposed  rapidly,  on  account  of  the 
hot  weather,  and  dropped  down ;  the  wolves  and  coyotes  have  been 
around^  and  see  those  ropes  chewed  off!"  said  the  mother. 

Then  they  both  took  up  the  bones  and  wrapi>ed  them  up  again 
with  remnants  of  the  robes  and  clothing,  and  placed  the  bundle  of 
bones  on  the  tree.  Then  they  cried  for  some  time.  "This  is  the  last 
time  I  shall  see  my  father's  remains,"  said  the  daughter,  still  weeping. 

So  they  went  back  to  their  camp  on  the  creek.  That  night  the 
daughter  and  mother  slept,  but  were  very  sad.  In  the  morning,  after 
breakfast,  the  daughter  went  out  to  look  around,  when  at  a  short  dis- 
tance from  the  tipi,  she  saw  a  man  dressed  in  white,  and  who  had  a 
white  bow-case,  quiver,  robe,  shirt,  leggings  and  moccasins.  (The  man 
had  whitened  them  with  lime  he  had  found  at  the  clifif  near  the  creek. 
He  had  also  covered  over  one  eye  with  this  lime.)  The  daughter  went  in 
and  told  her  mother  that  somebody  dressed  in  white  was  standing 
outside.  So  the  mother  and  daughter  went  out  to  see  who  it  was. 
When  they  came  up  to  him  they  saw  that  he  had  only  one  eye,  and  a 
white  bow-case  and  quiver. 

"Who  are  you  ?  Where  do  you  come  from  ?"  said  the  mother,  in 
the  sign  language.  The  man  answered,  in  sign  language  that  he  was  a 
Sioux,  that  his  name  was  One-Eyed-Sioux.  After  the  mother  and 
daughter  had  consulted  each  other  about  him  (the  man  understanding 
all  that  was  said),  they  invited  him  in  to  the  tipi.  So  he  went  in  and 
took  his  seat  at  the  back  of  the  tipi  to  get  his  meal. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         85 

"You  may  cook  the  food  for  him,  daughter,  while  I  erect  a  tipi 
outside,"  said  the  mother ;  the  man  in  the  mean  time  looking  from  time 
to  time,  gloating  over  the  girl  with  whom  he  expected  to  sleep.  He 
talked  the  Sioux  language,  and  used  the  sign  language  when  he  an- 
swered the  girl.  The  girl  gave  him  the  food,  of  which  he  ate  very 
little,  passing  it  back  to  her,  and  thanking  her  for  the  favor. 

"Say,  One-Eyed-Sioux,  we  are  in  hardship,  and  in  fact  we  are  yet 
in  sorrow.  My  father  has  died  but  a  few  days  ago.  We  are  searching 
for  the  camp-circle  now.  Before  my  father  died  he  told  us  that  who- 
soever should  come  along  to  our  camp  while  we  were  on  the  way 
back  to  the  camp-circle,  should  he  show  himself  friendly,  or  any  one 
that  would  give  some  help  at  the  camp-circle,  I  should  marry.  Now 
1  want  to  tell  you  that  my  mother  is  erecting  a  separate  tipi  for  us. 
You  will  have  to  take  me  as  a  wife.  We  are  thankful  to  have  you.  for 
we  want  you  to  show  us  the  way  back  to  the  big  camp-circle,"  said  the 
girl  to  One-Eyed-Sioux.  One-Eyed-Sioux  then  answered  the  girl  in 
his  own  language  [Sioux],  at  some  length,  and  signed  to  her,  saying, 
"It  is  good." 

"Now,  daughter,  bring  your  willow  mattress,  lean-back,  tripods, 
and  the  rest  of  the  bedding,  and  let  us  fix  up  your  tipi,"  said  the 
mother. 

"Say,  One-Eyed-Sioux,  I  am  going  to  take  out  this  bedding  to 
make  our  bed,"  said  the  girl.  "Good!"  said  One-Eyed-Sioux,  in  the 
sign  language,  the  girl  making  signs  to  him  in  return.  So  she  took 
them  out  and  made  the  tipi  look  like  something  and  took  the  man  inside 
as  her  husband.  Then  the  man  wished  that  night  would  come  on 
soon,  for  he  desired  her.  Late  in  the  afternoon  she  would  occasionally 
gape,  rema'rking,  "I  am  sleepy,  Sioux." 

Night  came  on  and  the  man  and  his  wife  went  to  bed  early.  Hav- 
ing been  awake  with  his  wife  during  the  entire,  fore  part  of  the  night, 
he  slept  late  the  next  morning,  while  the  girl  got  up  to  get  his  break- 
fast. 

While  she  was  putting  on  her  leggings,  she  looked  at  her  husband 
and  saw  that  he  had  a  mud-covered  eye.  The  clay  was  drying  up, 
and  had  shrunken  on  account  of  the  heat  of  the  sun  in  the  morning. 
She  looked  under  the  plaster  and  noticed  that  his  eye  was  all  right. 
Then  she  looked  at  his  face  and  body  and  said  to  herself,  "This  man 
looks  like  my  own  father.  His  nose,  eyes,  head  and  body  resemble 
his.    Surely  it  must  be  he." 

She  went  to  her  mother  and  said,  ''That  man  looks  like  my  own 
father,  both  his  eyes  are  all  right.    I  took  a  good  look  at  him.    He  just 


S6  Field  Columbian  Museum — Anthropology,  Vol.  V. 

plastered  that  one  eye  with  mud,  and  the  mud  has  dried  up  and  is 
about  to  come  off.  You  come  and  see  him  and  be  convinced !"  "Shame 
on  you,  daughter !  Do  you  think  I  would  go  in  my  son-in-law's  tipi ! 
No !  You  may  take  his  breakfast  and  wake  him  up,"  said  the  mother. 
"No,  mother,  I  am  quite  positive  that  it  is  my  own  father.  Come  with 
me  and  see  him  yourself!  He  is  fast  asleep,"  said  the  daughter.  So 
the  mother  went  out,  and  with  her  daughter,  entered  the  tipi.  The  girl 
went  in  first,  but  the  mother  hesitated,  saying,  "Daughter,  it  is  dis- 
graceful for  me  to  go  into  my  son-in-law's  tipi !"  "Oh,  he  is  sleeping 
yet !   Come  in !"  said  the  girl,  opening  the  door. 

At  last,  the  mother  went  in,  and  saw  that  the  man  was  her  former 
husband,  and  that  he  had  plastered  one  of  his  eyes  in  order  to  deceive 
his  own  daughter.  All  at  once  she  grabbed  him  by  the  hair  and 
pulled  him  off  the  bed.  He  was  asking  mercy  in  the  Sioux  language 
and  in  the  sign  language,  but  while  he  was  struggling  to  get  away,  the 
■  clay  plaster  dropped  to  the  ground.  He  immediately  picked  it  up  and 
tried  to  hide  it.  The  wife  beat  him  unmercifully,  so  that  he  had  to 
admit  who  he  was.  (That  is  the  way  it  shall  be  done  with  fathers  who 
deceive  their  daughters.) 

The  wife  said  when  she  began  to  beat  him,  "You  scoundrel !  You 
come  here  as  One-Eyed-Sioux  to  sleep  with  your  own  daughter !  Shame 
on  you !"  "My  wife,  you  have  beat  me  sufficiently,  and  I  feel  the 
pain  now.  Will  you  please  stop!"  said  he.  "But  I  want  you  not  to 
tell  anybody.    Keep  this  a  secret,"  said  the  man. 


This  refers  to  the  immorality  of  the  people  nowadays.  When  an 
Indian  is  caught  in  incest  with  his  own  daughter,  he  is  either  killed, 
or  his  name  is  immediately  dropped  and  people  cease  to  respect  him. 
The  story  also  shows  how  the  father,  before  his  death,  makes  plans 
for  his  daughter's  marriage. — D. 

Told  by  Little  Chief.  Cf.  No.  42.  In  tlie  Ute  version  One-Eye(J-Sioux  is  replaced  by  Coyote 
(see  Kroeber,  Journ.  Am.  Folk-Lore,  1901,  p.  268).  ' 

44. — -Nih'a'^ca'^  and  the  Seven  Sisters.* 

Seven  women  started  out,  looking  fcr  a  new  country,  all  loaded 
with  their  property.  They  made  a  camp  for  the  night.  In  the  morn- 
ing one  was  missing.  The  oldest  one  said :  "It  is  far  away  where 
we  are  going ;  I  told  my  younger  sister  so.  She  ought  to  have  said : 
'Let  me  stay  at  home.' "  They  started  and  went  on  again,  and  in  the 
evening  made  camp.      Next  morning  another  one   was   missing,   to- 

'  From  informant  A.    Text, 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.          87 

gethei;  with  all  her  possessions.  The  oldest  one  said:  "My  sister 
should  have  decided  previously  to  remain."  Starting  and  traveling 
again,  in  the  evening  they  made  a  camp.  After  they  had  eaten  and  it 
was  dark  they  went  to  bed.  When  day  broke  another  one  was  missing. 
"Child  (my  sister),  you  ought  from  the  first  to  have  declined  to  go," 
said  the  oldest  sister.  The  four  that  were  left  started  out,  walking 
close  together.  Then  they  camped  for  the  night.  In  the  morning 
one  was  missing  again,  together  with  her  property.  "Sister,  it  is  you 
Vvho  were  anxious  to  come  with  us,"  said  the  oldest  one.  Early  in 
the  morning  they  started  again,  and  went  on,  looking  for  the  place 
where  they  would  live.  In  the  evening  they  made  camp.  Again  in 
the  morning  when  they  awoke  one  of  them  was  missing.  "I  did  not 
want  m}'  sisters  to  go,  but  they  all  wished  it  [therefore  they  should 
not  leave  me  now],"  said  the  oldest  sister.  There  were  now  only  two 
of  them  to  go  on.  Then  the  oldest  one  thought  that  something  must 
have  happened  to  her  sisters.  The  two  made  a  camp  for  the  night. 
"I  wonder  what  is  the  matter.  What  can  the  children  (my  sisters) 
have  done?  I  will  try  to  find  out,"  said  the  oldest  of  the  sisters. 
Late  at  night,  when  her  remaining  younger  sister  was  asleep,  she  tied 
herself  to  her  with  a  rope.  In  the  middle  of  the  night  a  person  came  in. 
"Who  can  it  be  coming  in?"  said  the  oldest  sister.  It.  was  the  black 
wolf  (wa^itac).  "It  is  he  that  has  robbed  me  of  my  younger  sisters," 
she  thought.  She  had  a  meat  pounder  ready  in  her  belt.  The  wolf 
came  up  close  to  them  and,  opening  his  mouth,  began  to  draw  them 
both  in,  for  they  were  tied  together.  "I  will  wait  until  he  has  half 
swallowed  me,"  she  thought.  When  half  of  her  had  already  entered 
him,  she  took  her  pounder  and  struck  him  on  the  head  with  all  her 
might  and  killed  him.  "Now,  at  last  I  know  the  one  who  has  done  it," 
she  said.  Then  with  her  knife  she  began  to  cut  him  open.  "Come 
out  again,"  she  said,  and,  when  she  had  cut  the  wolf  fully  open,  her 
younger  sisters  came  out  with  all  their  property.  "Thanks  !  my  younger 
sisters;  I  am  glad  to  see  you  again."  Then  they  all  went  bathing  and 
washed  themselves  and  put  on  new  clothes.  Then  they  started  again, 
the  same  in  number  as  when  they  had  started  out. 

They  came  to  a  country  which  they  thought  good ;  the  grass  was 
good,  the  water  plenty  and  good  of  taste,  and  the  timber  was  good. 
When  they  reached  this  place  they  put  up  their  tent  just  as  it  should 
be.  Then  the  oldest  sister  said :  "Now,  all  get  ready,  dress  your- 
selves ;  you  will  go  to  look  for  a  man.  Bring  back  either  a  fine  straight 
stick  of  yellow  willow  or  of  'praying-bush'  (ha°wa"iiubTic),  whichever 
you  find  first."     So  they  went  looking  for  the  two  kinds  of  wood  and 


88  Field  Columbian  Museum — Anthropology,  Vol,  V. 

brought  back  the  praying-bush  to  become  a  man.  Everything 
had  been  made  for  him;  his  bed  and  his  clothing  were  ready. 
The  oldest  sister  put  the  stick  on  the  bed  and  laid  the  clothing  over 
it.  This  she  did  at  night  when  they  went  to  bed.  Early  in  the  morn- 
ing all  the  women  got  up.  "Praying-young-man,  get  up  and  drink," 
said  the  oldest  sister.  Praying-young-man  did  not  move.  "Get  up 
and  wash  yourself,"  she  said  to  him,  but  he  did  not  move.  "Praying- 
young-man,  get  up  and  eat."  Then  he  moved  a  little.  "Praying- 
young-man,  look  for  the  horses."  Then  the  young  man  stretched  him- 
self, raised  his  head,  and  sat  up.  He  looked  very  fine  on  account  of 
his  clothes.  Then  he  ate  breakfast  with  the  women.  Afterwards  he 
went  out  into  the  timber,  looking  for  women,  and  brought  them  back 
into  the  tent.  "Nioi,  she  is  not  the  right  one.  Take  her  back,"  his 
sisters  would  say.  In  this  way  he  brought  in  women  many  times,  but 
his  sisters  always  sent  them  back.  Nih'a"ga°  heard  about  Praying- 
young-man  ;  he  stole  his  clothes  and  dressed  himself  in  them,  so  that 
he  looked  like  him.  Then  he  went  where  he  had  heard  that  there  was 
a  woman  whom  Praying-young-man  was  to  marry.  "There  he  is !  At 
last  Praying-young-man  comes,"  the  people  said.  Then  Nih'a"ga''  mar- 
ried the  woman.  Meanwhile  the  sisters  went  into  the  timber,  looking 
for  Praying- young-man ;  they  found  him,  but  his  clothing  was  gone 
(he  was  a  stick  again).  Then  they  heard  that  Nih'a"<;a°  had  married 
the  woman. — K. 

45. NlH'A^gA^    AND    THE    SeVEN    SiSTERS. 

A  man  and  wife  had  a  beautiful  daughter  whom  the  young  men 
were  trying  to  win  for  a  wife.  '  Another  girl  was  born  to  this  family 
and  was  a  very  handsome  baby.  An  ^  old  woman  came  along  one  day 
to  the  tipi  of  this  man  and  wife,  with  the  message  of  a  young  man. 
relative  to  marriage.  "Will  you  please  listen  to  me;  my  grandchild 
sent  me  over  to  ask  you  frankly  that  you  consider  fully  on  your  part 
that  he  desires  to  make  an  engagement  for  your  daughter.  Under- 
stand that  the  whole  family  have  taken  careful  thought  for  the  boy ; 
that  we  have  given  him  an  outline  of  his  duties  as  a  son-in-law,  advising 
him  to  conduct  himself  as  a  gentleman  hereafter ;  that  whether  or  not 
the  wish  be  granted,  he  must  be  good  to  everybody  and  ready  to  ac- 
commodate people  in  case  of  necessity ;  that  if  he  should  become  your 
son-in-law,  he  is  to  do  anything  for  you  without  being  told,  and 
must  keep  himself  straight  while  acting  as  a  servant  (these  being  the 
requirements  for  a  proposed  marriage).    So  I  wish  to  obtain  your  con- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.  89 

sent  that  the  families  may  be  united  in  peace  and  harmony.  My  grand- 
child likes  the  girl  very  much  and  agrees  to  earn  the  girl  in  the  usual 
way,"  said  the  olS  woman. 

After  due  consideration  on  the  part  of  the  parents,  both  of  them 
expressed  their  willingness  for  the  contract.  "Well,  old  woman,  we 
have  concluded  to  call  fcr  our  daughter  and  tell  her  the  circumstances 
of  your  visit,''  said  the  husband.  So  the  wife  went  out  and  called  the 
daughter  in.  The  daughter  came  in  and  seated  herself.  "Well,  my  dear 
daughter,  this  old  woman  sitting  here  in  our  tipi  has  come  to  us  with 
li  special  request  for  a  marriage  with  you.  We  have  thought  of  the 
matter  sincerely  and  decided  that  it  is  the  proper  thing  for  you  to  do," 
said  the  father.  "No!  I  don't  want  to  get  married,  father,  and  I  do  not 
want  this  to  go  any  further,"  said  the  girl.  This  girl  was  very  charm- 
ing and  at  the  right  age  to  get  married,  but  she  wished  to  remain 
single. 

The  old  woman  got  up  and  returned  to  convey  the  answer  to  the 
family  of  the  boy.  "The  parents  were  willing,  but  the  girl  objected 
and  made  herself  understood  that  she  would  not  get  married  under  any 
circumstance,"  said  the  old  woman. 

The  second  daughter  born  into  the  family  was  very  promising. 
She  had  grown  up  rapidly  and  soon  attracted  the  attention  of  the 
young  men.  One  day  an  aunt  of  a  young  man  came  over  with  a 
proposition  of  marriage  for  the  girl.  The  request  was  made  in  the 
usual  way,  but  the  girl  objected,  giving  as  her  reason  the  same  as  her 
sister  had  given.  The  father  and  mother  were  willing  and  gave  their 
consent,  but  it  did  no  good. 

There  was  another  girl  born  into  the  family,  who  was  well  built 
and  beautiful.  This  third  girl  had  grown  rapidly  and  was  like  a 
picture  to  the  young  men.  One  day  an  old  woman  came  to  the  family 
and  asked  for  marriage  with  this  girl,  by  her  grandchild.  The  parents 
consented,  but  the  daughter  objected. 

Another  daughter  was  born  to  this  family,  which  the  parents 
thought  surpassed  her  sisters  in  beauty.  The  fourth  daughter  was 
growing  fast  and  soon  behaved  like  a  woman,  besides  beihg  charming; 
One  day  a  young  man  sent  his  mother  to  this  family,  who  presented 
earnestly  the  wash  of  her  son.  "Will  you  please  excuse  me.  I  have 
came  over  to  make  a  plea  for  my  son  that  you  kindly  consider  my 
proposition  en  behalf  of  my  son  for  a  marriage  with  your  daughter 
(the  fourth  one).  Can  you  bring  about  this  marriage?  My  dear  son 
is  anxious  to  marry  your  daughter,"  said  the  mother.  So  the  father 
and  mother  called  for  their  daughter  to  come  in.     The  daughter  was 


90  Field  Columbian  Museum — Anthropology,  Vol.  V. 

out  with  the  older  sisters.  She  went  in  and  seated  herself.  "Well, 
daughter,  this  mother  of  a  young  man  requests  a  marriage  to  you  by 
her  son.  This  young  man  likes  you ;  so  does  his  family ;  and  we  have 
had  a  good  talk  about  it  and  thought  best  to  try  and  induce  you  to 
accept.  Now,  my  daughter,  can  you  accept  this  proposal  and  be  con- 
tented like  other  girls  ?"  said  the  father  and  mother..  "Oh !  No, 
father,  I  can't  do  that.  I  am  sorry,  bvit  I  have  no  wish  for  any  mar- 
riage, for  it  is  not  my  desire,"  said  the  daughter.  The  mother  went 
away  disappointed. 

There  was  another  girl  born  to  the  family,  which,  of  course,  was 
beautiful  before  the  parents  and  others.  When  the  fifth  daughter  was 
fully  grown  up,  she  also  was  attractive  to  the  eye  of  every  young  man. 
The  other  daughters  were  beautiful,  but  this  one  was  fascinating  to 
everybody.  One  day  there  came  along  an  old  woman  who  went  into 
the  tipi  of  this  large  family.  "Will  you  please  take  pity  on  me?  I 
have  come  over  to  offer  my  boy  (young  man)  as  a  servant,  in  order 
that  he  may  marry  your  daughter.  It  is  my  earnest  desire  that  my 
son  get  the  girl  as  a  wife,  and  I  hope  that  both  of  you  will  grant 
my  wishes,"  said  the  old  woman,  shaking  hands  with  the  family. 
"Well,  old  woman,  you  shall  have  the  girl  for  that  son.  I  think  your 
people  are  deserving,  and  because  your  characters  are  such,  the  request 
is  fully  granted  on  my  part  and  on  the  part  of  my  wife,"  said  the 
father.  So  the  daughter  was  called  in  and  told  the  circumstances  of 
the  meeting.  The  girl  said  that  she  didn't  want  to  be  married.  The 
mother  went  away  disappointed  and  told  her  relatives  that  the  girl 
objected.  Time  went  on  peaceably  with  this  large  family;  so  with  the 
people  in  the  camp. 

One  day  the  mother  of  the  family  gave  birth  to  another  girl.  The  girl 
was  fair  and  fat.  The  sixth  daughter  grew  up  quite  a  sweet  ydung  girl. 
All  the  young  men  who  saw  her  face  close,  fell  in  love  with  her,  for 
they  liked  her  very  much.  It  happened  one  day  that  a  woman  came 
to  the  large  family.  "I  have  come  over  to  ask  you  folks  in  behalf  of 
my  nephew  for  a  marriage  with  your  youngest  daughter,  who  is  just 
at  the  ripe  age.  My  nephew  seems  anxious  for  the  marriage,  and  has 
pledged  himself  to  earn  her  for  his  wife,  by  being  a  servant.  If  you 
folks  agree  to  this  T  shall  go  home  with  a  warm  heart  and  get  him  to 
begin  looking  after  ycmr  work,"  said  the  old  woman.  "Well,  T  will 
see  the  girl  soon,  but  as  far  as  we  are  concerned,  there  is  no  objection." 
So  they  asked  their  daughter  if  she  would  consent  to  the  contract,  but 
she  said  that  she  would  not  marry  anybody.  She  gave  the  same  reason 
that  her  sisters  had  given,  yiz.,  that  she  wished  to  remain  single.    The 


Oct.,  1903.       Arapaho  Traditions— Dorsey  and  Kroeber.  91 

father  and  mother  gave  all  the  help  they  could  to  the  people,  but  the 
girls  objected  bitterly  against  any  kind  of  marriage. 

One  day  these  folks  were  presented  with  another  baby,  which  was 
a  girl.  This  was  the  youngest  of  the  seven  sisters.  She  also  grew 
up  handsome  and  charming.  The  young  men  liked  her  very  much  and 
through  their  relations  asked  the  parents  for  a  marriage,  but  failed  to 
get  the  consent  of  the  girl.  The  young  men  would  occasionally  meet 
the  girls,  court  them  for  love,  but  got  no  sa.tisfaction  in  regard  to  mar- 
riage. Time  went  on  and  the  tipi  of  this  family  was  crowded  with 
daughters. 

It  happened  one  day  that  a  boy  was  bom  to  this  man  and  wife. 
They  were  very  much  pleased  to  have  a  boy.  This  baby  boy  was  hand- 
some, too,  the  only  brother  that  the  seven  sisters  had.  The  boy  grew 
up  rapidly  and  was  soon  a  good  reliable  young  man.  While  he  was  out 
having  fun  like  the  other  hcys,  a  young  man  came  up  to  him  and 
asked  him  to  give  his  consent  for  his  oldest  sister  to  marry.  He 
told  the  young  man  that  he  had  no  objections  whatever.  This  young 
brother  knew  that  he  could  not  very  well  stay  at  home  with  all  the 
sisters.  He  would  rather  be  alone  with  the  old  folks  and  see  his  sis- 
ters all  married,  so  that  they  could  have  their  own  ways  with  their  own 
husbands,  and  that  the  folks  would  be  well  off  and  perhaps  receive  some 
help  from  their  sons-in-lav/,  so  that  their  troubles,  anxieties  and  burdens 
would  be  lighter.  So  when  he  came  home  in  the  evening  he  mentioned  the 
thing  to  his  father  and  mother.  "Father  and  mother,  it  is  my  earnest  de- 
sire that  all  my  sisters  should  get  married  sooner  or  later.  I  think  that 
as  I  am  the  only  male  in  the  family,  they  should  respect  my  wishes 
and  do  what  I  say  in  their  behalf.  So  I  want  you  to  tell  my  sister,  the 
oldest  one,  to  give  her  consent  to  marry  a  young  man,  in  the  usual 
method,"  said  the  son.  This  young  man  left  the  tipi  and  was  out 
during  the  night,  perhaps  at  his  relatives  or  having  fun.  The  sisters 
all  went  into  their  tipi  and  their  parents  repeated  the  son's  wish  con- 
cerning his  oldest  sister.  But  in  spite  of  the  father's  eflfort  to  induce 
the  oldest  sister  to  marry  and  also  in  spite  of  the  brother's  wish,  this 
woman  would  not  accept  the  idea.  "I  am  glad  to  know  this,  but,  father 
and  mother,  I  cannot  under  any  circumstances  get  married.  I  am 
sorry  that  I  cannot  please  my  older  brother,  cannot  do  as  he  orders 
me,"  said  she.  The  old  folks  thought  this  a  hard  stroke  to  the  brother, 
and  they  were  afraid  that  the  brother  would  probably  get  mad  and 
wander  off.  So  they  did  not  say  anything  more  than  was  necessary. 
Several  days  passed  by.  The  same  objection  was  given  by  the  other 
sisters. 


92  .        Field  Columbian  Museum — Anthropology,  Vol.  V. 

"Our  son  might  finally  make  up  his  mind  to  wander  off ;  let  us 
order  his  sisters  to  search  for  their  support,  and  then  they  can  be  con- 
tented elsewhere,"  said  the  parents.  So  they  decided  to  put  away  their 
daughters  and  keep  the  only  sen ;  they  thought  best  to  do  this,  in  order 
to  preserve  moral  feeling  in  the  family  and  a  proper  respect  for  their 
son. 

''All  you  girls  get  ready,  pack  your  bags  with  your  moccasins, 
dried  meat,  etc.,  and  go  and  support  yourselves.  Go  to  suit  yourselves! 
My  son  will  stay  with  us,  and  it  is  our  idea  that  you  all  remain  away 
from  him,  rather  than  be  with  him  at  our  home.  He  may  not  like  our 
home  with  so  many  sisters  unmarried,"  said  the  father  and  mother. 
So  the  sisters  had  to  obey  and  soon  packed  up  their  bags  with  neces- 
saries. In  the  morning  the  girls  loaded  the  burdens  and  started  off 
somewhere  for  a  place  to  live.  Days  and  nights  they  traveled  in  search 
of  an  abiding  place,  until  they  came  to  the  foot  of  a  mountain. 

At  the  foot  of  this  mountain  was  the  head  of  a  running  creek.  It 
had  plenty  of  timber  and  good  clear  water.  The  valleys  of  its  sides 
were  broad  and  fertile.  There  was  plenty  of  game  and  birds  of 
various  species,  the  noise  of  which  in  the  woods  along  the  deep  ravines 
and  sides  of  high  mountains  was  like  the  blowing  of  bone  whistles, 
the  musical  echoes  of  the  animals  and  birds.  The  scenery  was  beau- 
tiful to  the  eyes  of  the  seven  sisters.  These  sisters  walked  down  the 
creek  and  reached  a  bend  which  was  attractive  to  them  on  account  of  a 
hill  covered  with  timber  and  rocks.  This  hill  was  pointed  and  faced 
toward  the  creek.  They  went  to  this  hill  and  found  that  at  the  foot 
of  it  was  an  opening  (cave),  and  they  decided  to  make  it  their  abiding 
place. 

So  they  went  in  and  made  themselves  beds  around  the  circular 
space  inside.  It  was  like  a  tipi  to  them,  for  it  was  pointed  above  and 
the  entrance  was  like  that  of  the  door  of  a  tipi.  The  oldest  made  her 
bed  in  the  center  at  the  rear,  and  the  others  made  theirs  according  to 
age,  the  youngest  sister  being  at  the  door. 

These  sisters  spent  some  time  at  the  cave  and  one  morning  early 
the  oldest  sister  went  to  look  out  and  saw  a  herd  of  buffalo  just  coming 
to  water  on  the  other  side  of  the  creek.  "Oh,  sister !  Come  out  and  look 
at  the  buffalo  over  yonder,"  said  she  to  her  next  younger  sister.  The 
sister  got  up  and  went  out  and  looked  for  the  buffalo.  The  moment 
she  took  a  glance  at  them  several  of  the  buffalo  fell  dead.  Then  they 
went  to  them  and  skinned  them  for  their  hides  and  meat.  When  they 
had  brought  in  the  hides  they  rolled  them  up  and  sat  down  on  them 
and  commanded  them  to  be  painted  and  quilled  as  seemed  best.    When 


Oct.,  1903.      Arapaho  Traditions — Dorsey  and  Kroeber.         93 

they  opened  them  they  were  all  painted  in  different  colors  and  designs. 
The  robes  were  also  decorated  in  like  manner  with  porcupine  quills. 
There  were  many  other  kinds  of  objects  made,  such  as  bags,  par- 
fleches,  lean-backs,  etc.  The  night  came  on  and  they  retired,  having 
eaten  a  good  meal  of  buffalo  meat. 

The  next  morning  this  oldest  sister  went  out  and  saw  a  herd  of 
elk  coming  down  the  river.  "Oh!  Sister!  Look  over  yonder!"  When 
she  had  gotten  out  she  looked  and  spied  the  elk  walking  just  down  the 
ravine.  The  moment  she  looked  at  them  they  fell  dead  on  the  ground. 
So  the  sisters  went  out  and  skinned  the  elk  for  more  meat  and  hides. 
When  they  had  brought  the  meat  and  hides  they  sliced  the  meat  proper- 
ly and  then  took  the  hides,  rolled  them  up  (green)  and  said:  "Let 
this  hide  be  made  into  a  dress  for  me,  and  let  there  be  so  many  teeth 
on  it !  Let  this  hide  be  made  into  a  bag,  quilled  with  good  designs  !  Let 
this  small  hide  be  made  into  a  pair  of  pillows,  well  quilled !  Let  this 
hide  be  made  into  several  pairs  of  leggings !"  These  were  some  of 
the  commands  made  by  the  sister  next  in  age.  Then  the  other  sisters, 
in  rotation,  gave  commands.  The  things  were  made  as  directed.  Each 
sister  provided  herself  with  a  dress  and  other  things  out  of  the  elk  hide. 

In  the  morning  the  oldest  sister  again  went  out  to  look  around  and 
saw  a  herd  of  deer  just  walking  down  the  river  to  a  shady  place,  "Oh  I 
Sister!  Come  out  and  see  those  deer  over  yonder!"  The  sister  came 
out  and  saw  them.  They  all  fell  dead  on  the  ground.  The  sisters  then 
went  to  the  deer  and  got  them  all  skinned  for  meat  and  hides.  When 
they  had  brought  them  in  they  sliced  the  meat  and  then  rolled  the 
hides  and  sat  down  on  them  and  commanded  more  things,  such  as  the 
women  needed,  each  taking  her  share  of  every  article  manufactured  by 
a  word.  Night  came  on  and  the  sisters  retired.  They  were  eating  the 
deer,  elk  and  buffalo  meat  and  getting  fatter  every  day. 

In  the  morning  the  oldest  sister  went  out  again  for  a  look,  and  saw 
a  herd  of  yellow  antelope  going  to  the  creek  (perhaps  to  water).  "Oh! 
Sister!  Come  out  and  see  thpse  antelope  going  to  the  creek!"  said  the 
oldest  sister.  The  sister  came  out  and  saw  them  going  to  the  creek. 
The  moment  she  looked  at  them  they  all  fell  down  dead.  The  sisters 
then  went  and  skinned  them  for  more  meat  and  hides.  They  brought 
the  meat  and  hides  to  the  cave  and  at  once  sliced  the  meat  properly. 
They  rolled  the  hides  and  sat  down  on  them  and  gave  commands 
for  more  articles  (useful)  for  a  tipi,  and  besides,  furnishings  for  an 
individual.  Thus  they  were  made  so  as  to  suit  the  color  and  taste  of 
each.     Night  came  on  and  the  sisters  retired. 

In  the  morning  the  oldest  sister  went  out  early  and  looked  again 


94  Field  Columbian  Museum — Anthropology,  Vol.  V. 

and  saw  a  herd  of  mountain  goats  grazing  on  the  side  of  the  mountains. 
"Oh  !  Sister !  Come  out  and  see  those  goats  !"  said  she.  The  sister  came 
out,  and'  they  all  fell  dead  on  the  ground.  They  then  went  out  and 
skinned  the  animals  for  their  hides  and  meat,  taking  their  horns  for 
spoons.  They  brought  the  meat,  hides  and  horns  to  the  cave,  sliced 
the  beef,  rolled  up  the  hides  and  also  placed  the  horns  with  the  hides, 
and  sat  down  on  them  and  gave  commands  for  more  dresses,  and  for 
spoons  of  various  shapes  and  sizes.  Thus  they  were  made  for  each  sis- 
ter according  to  their  taste.    Night  came  on  and  the  sisters  retired.  ~ 

In  the  morning  the  oldest  sister  went  out  for  a  look  and  saw  ante- 
lope grazing  in  the  bottom.  "Oh !  Sister !  Come  out  and  look  at  those 
antelope !"  said  she.  So  the  sister  went  out  and  saw  them  and  they 
all  fell  dead  on  the  ground.  The  sisters  went  to  the  animals  and 
skinned  them  for  their  hides  and  meat.  They  brought  the  hides  and 
meat  to  the  cave,  sliced  the  meat,  rolled  the  green  hides,  and  each  in 
turn  sat  down  on  them  and  gave  the  command  for  more  leggings,  and 
pairs  of  moccasins  in  every  style.  Thus  they  were  made  for  the  sis- 
ters.   Night -came  on  and  they  all  retired. 

In  the  morning  the  oldest  sister  said  that  they  would  have  to  get 
somebody  for  a  sentinel  to  give  them  warning's.  So  she  went  out  a 
short  distance  from  the  cave  and  cried  out,  facing  the  mountain  where 
there  was  a  big  grove  of  timber,  saying,  "Oh!  You  Bear!  Do  come 
cut  of  that  place  and  come  here !"  After  the  call,  there  came  out  a 
bear,  leaping,  and  when  it  was  within  a  short  distance  it  stopped  and 
stood  like  a  human  person,  awaiting  further  orders.  "Now,  Bear, 
we  want  you  for  our  sentinel  at  the  door,  inside  of  the  cave.  Will 
you  now  take  your  position  ?"  said  the  oldest  sister.  Bear  walked  in  and 
took  his  place.  Then  she  faced  the  most  rugged  or  rough  looking 
mountain  and  cried  out,  saying,  "Come  down,  you  Panther!  Come  over 
quickly !"  Then  Panther  came  from  the  rocks  and  came  trotting  tow- 
ard her.  Panther  stopped  and  stretched  his  slender  body  and  wagged 
his  tail  and  opened  his  mouth  wide  and  showed  his  jaws.  'Now, 
Panther,  take  your  place  at  the  door,  inside,  and  act  as  our  daily  senti- 
nel for  us  sisters!''  said  the  oldest  sister.  Panther  then  occupied  his 
place.  These  sisters  were  then  very  much  satisfied,  so  far.  Time  went 
on  and  the  sisters  had  very  good  times  outside  and  inside  their  cave. 

One  morning  the  youngest  sister  made  an  open  proposition  before 
the  rest.  The  oldest  sister  of  course  was  to  judge  what  was  best  for 
all.  "I  would  like  to  have  a  son,"  said  the  youngest  sister  to  the  rest. 
All  were  silent  except  the  oldest  sister,  who  agreed  with  the  idea.  So 
the  sister  went  out  and  came  in  again  to  decide  who  was  to  be  the  son. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.          95 

This  oldest  sister  said  that  there  were  two  kinds  of  wood,  of  small  size, 
either  of  which  would  be  good ;  these  were  a  yellow  willow  stick  which 
grows  along  the  beaver  dams  or  drifts,  and  the  red  berry  stick  of  whose 
berries  the  bears  are  very  fond,  which  is  a  very  light  red  color  and 
transparent  to  the  eye  while  standing.  There  are  small  ones  growing 
alongside  the  large  ones.  It  was  decided  by  all  that  the  latter  be 
chosen.  So  they  searched  for  the  stick  day  after  day.  At  last  they 
found  it,  standing  perfectly  straight  and  healthy.  They  cut  it  down 
and  took  it  home  to  the  cave.    Night  came  on  and  they  all  retired. 

In  the  morning  the  stick  was  cut  into  proper  length  and  laid  on  the 
bed,  which  had  very  nice  furnishings  for  a  young  man.  Among  the 
furnishings  were  a  buflfalo  robe  well  quilled,  shirts,  buckskin  leggings, 
also  buckskin  moccasins.  Against  the  lean-back  there  were  a  bow-case 
and  a  quiver  of  arrows,  also  a  lance  with  eagle-feather  pendants,  etc. 
— such  things  as  a  young  man  needs.  The  next  morning  one  of  the 
sisters  got  up  and  spoke  to  the  stick.  "Brother,  get  up  out  of  your  bed  I 
Take  this  spoon !  Here  is  the  water.  Wash  your  face  and  get  ready  for 
your  breakfast."  Each  morning  the  sisters  spoke  in  the  same  way  to  the 
stick,  imtil  the  fourth  time,  when  the  body  of  the  stick  moved  a  little. 
The  fifth  time  the  sister  spoke  to  it  and  it  spoke  a  little,  but  went  to 
sleep  again.  The  sixth  time  the  next  sister  spoke  louder  and  emphati- 
cally, and  the  body  was  fully  developed,  and  it  rolled  over  to  the  other 
side.  The  seventh  time  this  youngest  sister  brought  out  a  vessel  of 
water,  dipper,  pemmican  in  a  wooden  bowl,  some  berries,  ere,  and  stood 
by  the  bedside.  "Now,  brother,  get  up!  Take  this  spoon,  wash  your 
mouth  and  face  and  eat  this  food!"'  said  she.  Immediately  this  stick 
(man)  got  up  as  a  man,  dressed  in  the  best,  and  did  as  the  sister 
directed.  After  he  had  had  his  breakfast  he  said  to  his  mothers,  ''I 
am  glad  to  have  such  liberty,  for  I  had  been  standing  a  long  time,  and 
was  fully  exhausted,  and  I  am  very  thankful  for  this  privilege,"  said  he. 
"Yes,  we  want  you  now  to  look  out  and  see  the  clouds,  the  green  earth, 
timber,  the  courses  of  the  creeks,  the  beautiful  hills  and  grand  moun- 
tains, to  breath  the  air  and  stretch  yourself  well  and  take,  in  every- 
ihing  in  nature  ;  for  you  shall  be  our  son,  to  do  the  errands  if  necessary, 
ro  climb  the  hill-tops,  to  see  the  game  and  to  do  other  things  around 
the  cave,  as  might  be  expected  of  a  young  man,"  said  the  younger  sister. 
So  this  young  man  went  and  did  as  directed.  His  name  was  Red-Stick- 
Man  (  Ha  wauna  wnae ) . 

Red-Stick-Man  did  as  he  was  directed  by  the  sisters,  till  one  day 
he  told  his  mothers  that  he  was  going  to  the  other  camp  for  a  visit, 
and  that  he  would  be  gone  for  a  day,  but  that  he  would  come  back 


96  Field  Columbian  Museum — Anthropology,  Vol.  V. 

by  sun  down.  These  mothers  cautioned  him,  and  he  promised 
to  be  home  soon.  So  they  fixed  him  up  in  his  best  clothes,  gave  him  his 
lance  and  he  started  off  toward  a  cut  in  the  mountain.  When  he 
reached  the  cut,  he  came  to  a  cottonwood  tree  and  noticed  an  eagle 
nest  with  young  ones.  He  decided  to  get  some  more  eagle  feathers ; 
so  he  stopped,  undressed  himself,  and  laid  his  clothing  in  a  pile,  and 
began  ascending  the  tree.  When  he  was  within  reach  of  the  birds 
Nih'a^qa''  came  along  and  saw  Red-Stick-Man  up  in  the  tree,  his  clothes 
lying  on  the  ground.  "Well,  I  wi^h  this  tree  would  stretch  upward  and 
that  the  bottom  of  it  would  become  very  smooth,"  said  Niha'^ca".  So 
the  tree  stretched  its  height  and  made  it  impossible  for  this  young  man 
to  descend.  Night  came  on,  and  Red-Stick-Man  was  still  missing.  In 
tlie  morning  the  mothers  concluded  that  something  had  happened  to 
him  on  the  way. 

"Now  Bear  and  Panther,  I  want  you  to  be  successful,  and  look 
for  our  son,"  said  the  youngest  sister.  Niha'^ga'^  put  on  Red-Stick- 
Man's  clothes  and  went  to  the  camp  and  introduced  himself  in  the  dis- 
guise as  Red-Stick-Man.  .When  he  reached  the  camp  he  walked  in, 
singing  a  merry  song,  holding  the  lance.  When  the  people  heard  the 
music  'they  informed  one  another '  that  Red-Stick-Man  had  arrived, 
and  said  that  everybody  ought  to  get  out  and  welcome  him,  since  they 
had  heard  of  his  presence. 

Bear  and  Panther  started  on  a  trail  and  Panther  finally  came  to  a 
standing  tree  and  stopped,  looked  up  and  wagged  his  tail.  When  these 
mothers  got  to  the  tree  they  saw  their  son  up  in  the  tree  almost  naked, 
trying  to  come  down.  "Now,  Bear  and  Panther,  be  strong  and  cun- 
ning, and  go  up  and  bring  down  our  boy  in  safety,"  said  they.  So  these 
animals  climbed  the  tree  without  any  difficulty  and  brought  the  boy 
down  safely.  The  boy  held  fast  to  the  neck  of  these  animals  as  they 
went  down  the  tree,  climbing  backwards.  The  mothers  took  the  son 
back  to  the  cave  and  new  clothing  was  furnished,  and  once  again  he  was 
a  beautiful  young  man. — D. 

Told  by  Black-Horse.  Cf.  44.  For  the  incident  of  the  buffalo  falling  dead  from  a  glance,  cf. 
Boas,  Journ.  Am.  Folk-Lore,  Vol.  IX,  p.  258. 

46. — Nih'a^ca^  and  Panther-Young^Man.' 

Nih'a°<;a''  lived  with  his  wife  and  children.  He  asked  his  wife : 
"Are  there  any  young  men  who  come  to  the  tent  courting?"  She  told 
him:  "Yes,  there  is  one.  His  name  is  Panther-young-man  (baxa"- 
ka** anaxaa)."    Nih'a^ga''  dressed  himself  as  a  woman,  and  went  out  for 

■  Informants  J. 


Oct.,  1903.       Arapaho  Traditions — Uorsev  and  Kroeber.  97 

water.  The  Panther  saw  and  approached  him.  At  first  N:h'a"(;a'* 
seemed  not  to  notice  him.  Then  he  smiled  at  him.  The  Panther  asked 
him  to  marry  him,  and  Nih'a^Qa**  consented.  So  they  were  married  and 
hved  together.  Nih'a^qa''  told  the  Panther:  "Only  touch  me.  that  will 
satisfy  you."  He  sent  him  hunting.  Then  he  went  out  on  the  prairie. 
He  saw  a  rabbit,  and  said :  '  Come  here,  my  friend,  I  wish  to  speak 
to  you."  "'What  do  you  wish?"  asked  the  rabbit.  *T  want  you  for  my 
child.  I  will  keep  you  and  give  you  food  and  water."  The  rabbit  con- 
sented, and  Nih'a°<;a°  took  him  home  under  his  dress.  After  a  time, 
when  the  Panther  came  home,  he  said  to  him :  "We  are  going  to  have 
a  child."  "Good."  said  the  Panther.  He  continued  to  go  hunting.  The 
rabbit  grew  fat,  and  Nih'a'^qa^  became  tired  of  caring  for  him,  feeding 
him.  and  giving  him  drink.  So  he  gave  birth,  and  wrapped  the  rabbit 
up  closely,  and  laid  him  on  his  bed.  When  the  Panther  came  home, 
he  told  him:  "We  have  had  a  child  born  to  us.'  "Good,"  said  the 
Panther.  "Is  it  a  boy  or  a  girl?"  "A  boy,"  said  Nih'a°<;a^.  "That  is 
good."  "It  is  very  strange  in  appearance.  It  looks  like  a  rabbit.  It 
is  very  fat."  "It  is  well,"  said  the  Panther.  Then  he  started  out  to 
hunt  again,  but  came  back  behind  the  tent  and  listened.  A  man  from 
another  tent  came  in  and  said  to  Nih'a^Qa*^:  'It  is  very  strange.  You 
have  been  married  only  a  short  time,  and  have  a  child  already.  How 
can  that  be?"  "This  is  how  it  is,"  said  Nih'a^Qa'^,  opening  his  dress 
et  penem  stantem  monstrans.  "That  is  how  I  gave  birth  to  a  child." 
When  the  Panther  heard  this,  he  ran  into  the  timber  [from  shame]. 
"Stay  there !  The  woods  and  brush  will  be  where  you  will  live," 
Nih'a"(;a"  said  to  him.  Then  he  said  to  the  rabbit:  "You  are  too  fat. 
You  shall  have  no  fat,  except  on  your  kidneys,  and  on  your  back  behind 
the  shoulders.  You  will  run  fast,  and  leap,  and  live  on  the  prairie. 
This  I  give  to  you." — K. 

47. — Nih'a^ca^  and  Whirlwind-Woman.' 

Nih'a^ga"  was  traveling.  He  met  Nayaa^xatisei  (Whirlwind-wo- 
man) crawling."  He  said  :  "(jet  out  of  my  way  !"  So  Whirlwind-wo- 
man wxnt  awa}'.  and  the  dust  spun  in  a  circle.  Soon  he  came  to  her 
again.  "I  do  not  want  you,  Whirlwind-woman,  go  away !"  he  said. 
Then  she  whirled  ofif.     Again  he  came  to  her  and  said :     "There  are 

'  Informants  J. 

'  Nayaanxat  means  both  whirlwind  and  caterpillar.  Whirlwinds  are  supposed  to  be  caused 
by  caterpillars.  Similarly  the  turtle  (baanao)  has  power  over  the  fog  (baana").  Curiously,  the 
same  belief  is  implied  in  a  ceremonial  practiced  by  the  Omaha-Ponka,  whose  words  for  turtle  and  fog 

are  not  alike  (J.  O.  Dorsey,  Ann.  Rep.  Bur.  Ethn.,  XI,  410.) Whirlwind-wonian  was  several  times 

mentioned  as  having  brought  the  earth  to  its  present  size  by  spinning  arbund  it,  while  it  was  still 


98  Field  Columbian  Museum — Anthropology,  Vol.  V. 

some  people  that  I  like  to  have  near  me ;  but  I  do  not  like  you."  So  she 
flew  off,  but  came  back  in  his  path  along  the  river  bank.  Nih'a°ga° 
came  to  her  again.  Then  he  began  to  like  her.  "I  want  you  for  my 
sweetheart,''  he  said.  "No,"  she  answered.  "I  am  not  used  to  remain- 
ing in  one  place.  I  travel.  I  would  not  be  the  wife  for  you."  "You  are 
like  me  !"  said  Nih'a'^Qa",  "I  am  always  traveling.  Moreover,  I  have  the 
same  faculty  as  you,"  and  he  began  to  run  and  turn  and  spin  about, 
raising  the  dust  and  throwing  the  dirt  into  the  air  with  his  feet.  But 
Whirlwind-woman  refused  him.  Then  he  started  again,  running  and 
spinning,  stirring  more  dust  and  kicking  it  higher.  Coming  back  to  her 
he  said  :  "There,  I  have  the  same  power  as  you.  I  can  throw  the  earth 
just  as  high."  Whirlwind-woman  started,  whirled,  caught  him,  and 
blew  him  over  the  bank,  so  that  he  fell  head  first  into  the  water.  "I  was 
only  joking,  I  was  not  intending  to  do  anything  to  you,"  he  called. 
Whirlwind-woman  called  back  :  "Such  is  my  power."  She  was  already 
far  away. — K. 

48. — Nih'a^ca^  and  Whirlwind-Woman. 

One  day  Nih'a"ga"  took  a  stroll  down  the  river,  and  having  reached 
a  steep  precipice  that  overlooked  a  small  grove  and  the  river,  he  stood 
gazing  at  the  scenery  before  him. 

At  this  time  small,  gentle  Whirlwind  came  along  and  as  she  came 
nearer  to  him,  Nih'a^ga^  said:  "Why  are  you  lingering  here?  I  do 
not  wish  to  have  you  near  me."  Whirlwind  without  ceasing  for  a 
moment,  passed  on. 

Nih'a^ga'^  pursued  his  walk  following  the  course  of  the  river. 
When  he  had  reached  a  small  divide,  another  and  stronger  whirlwind 
overtook  him.  Nih'a^qa",  being  somewhat  disgusted,  remarked,  "I  do 
wish  you  would  keep  away  from  me  \"  The  wind  whirled  by,  and 
seemingly  paid  no  attention. 

Nih'a"ga"  strolled  along  listlessly.  The  further  he  walked  the 
grander  became  the  scenery  which  lay  before  him.  The  wide  landscape, 
dotted  here  and  there  with  groves  and  hills,  seemed  to  invite  him  on. 

Near  this  spot  there  was  a  wide  bank.  Below  it  there  was  a  deep 
green  river  and  woods  in  which'there  was  a  luxuriant  growth  of  shrub- 
bery and  weeds.    At  this  place  another  whirlwind  overtook  Nih'a'^ga". 

small  after  having  been  made  from  the  mud  brouijht  by  the  turtle  from  the  bottom  of  the  primeval 
water.  Her  circular  course,  and  her  stqps  to  rest,  are  represented  in  decorative  symbolism.  She  is 
also  said  to  have  been  the  originator  of  quill-embroidery,  at  which  she  worked  as  she  circled  over  the 
earth,  and  of  the  decorative  designs  painted  on  rawhide  bags.  (The  Arapaho,  Bull.  Am.  Mus.  Nat. 
Hist.,  XVIII,  pp.  6o,  no,  121.)  For  a  similar  method  of  enlarging  the  new  world  see  Petitot, 
Trad.  Ind.,  1886,  14S  (Hare  Indians). 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.         99 

He,  feeling  her  presence,  uttered  a  grunt  and  said :  'You  must  think 
I  am  in  love  with  you.'"  The  wind,  regardless  of  the  remark,  blew  by 
with  greater  speed  and  left  behind  her  the  poor  man,  still  making  his 
way  toward  her  path.  Having  walked  some  distance  he  became  weary, 
and  planned  to  go  just  so  far.  He  finally  reached  a  nice  quiet  spot  where 
there  was  a  level  covered  with  soft  buffalo  grass.  Here  he  lingered  a 
while  before  returning. 

As  he  started  homeward  Whirlwind  came  along  much  stronger. 
When  the  man  saw  her  coming  he  shouted  to  her,  "Say,  Woman,  I 
want  to  say  a  word  to  you."  She  hesitated  a  while  and  then  ventured 
towards  him  to  comply  with  his  request.  On  reaching  him  she  said : 
"What  do  you  want?"'  He  answered  with  a  proposal,  saying,  "Will 
you  consent  to  be  my  life  companion?"  She  answered:  "How  can  I 
ever  be,  when  I  am  always  on  the  go?  I  refuse,  because  I  am  never 
at  one  place  for  any  length  of  time."  The  man  answered  with  a  smile : 
"Oh,  that  matters  not ;  I  am  in  the  same  position ;  I  travel  all  the  time, 
too."    'Well,  that  settles  it  all,"  said  Whirlwind. 

She  then  turned  and  darted  away  from  him  like  a  flash  of  light- 
ning. He  continued  to  return  by  going  up  the  river,  from  whence  he 
came.  He  had  in  his  hand  a  small  stem  of  blue  grass,  which  he  amused 
himself  with  while  walking.  As  he  drew  nearer  the  bank,  the  whirl- 
wind was  coming  from  the  opposite  direction.  When  Niha^qa''  reached 
the  bank  Whirlwind  came  faster..  Seeing  her,  he  raised  his  hands  for  her 
to  .stop. 

She  did  as  she  was  told  without  questioning  him.  He  stepped 
forward  with  all  his  dignity  and  said,  "Woman,  will  you  kindly  con- 
sent to  take  me  as  your  husband?"  With  a  sneer,  she  replied:  ''Bah, 
I  told  you  I  could  not  be  your  wife;  you  know  my  reasons."  At  this 
she  blew  forth  with  greater  force  than  ever  before. 

Poor  Nih'a^ga",  disheartened  over  the  refusal  made,  made  his  soli- 
tary way,  barely  noticing  nature.  He  scarcely  knew  when  he  had 
reached  the  divide.  The  noise  of  Whirlwind  attracted  his  attention. 
The  poor  man  braced  up  and  determined  to  make  another  attempt  in 
proposing.  Just  as  he  reached  the  divide,  they  met  again,  face  to  face, 
as  it  were.    The  man  shouted  to  her  to  stop. 

This  time  the  whirlwind  became  out  of  patience  with  Nih'a°ga°'s 
foolishness :  however,  she  did  not  hesitate  to  see  what  he  wanted.  She 
stopped,  and  walked  forth  to  him,  saying  with  an  angry  tone :  "What 
do  you  want?"  He  pitifully  replied  :  "I  must  ask  you  again  if  you  will 
take  me  for  your  husband  ?  You  are  so  very  fascinating  to  me."  With 
a  voice  that  did  not  quiver,  she  replied:    "No!  I  have  told  you  that  it 


loo        Field  Columbian  Museum — Anthropologv,  Vol.  V. 

would  not  be  wise  for  me  to  consent  to  such  foolishness.  What  would 
be  the  use  ?  I  could  never  be  at  home  with  you.  for  I  must  travel  night 
and  day."  'So  must  I,"  replied  Nih'a°Qa°;  '*I  travel  night  and  day,  too, 
and  travel  with  as  much  speed  as  \ou  do." 

The  whirlwind  laughingly  said  to  him,  "If  that  is  so,  I  shall  be  glad 
to  have  you  show  me  how  you  travel."  The  man  stepped  to  one  side, 
sa3'ing,  "Very  well,  I  shall  show  you.  He  then  started  forth,  running 
with  all  his  might  and  at  the  same  time  he  picked  up  dust,  leaves  and 
grass  and  scattered  them,  as  he  whirled  about.  After  showing  his 
skill,  he  asked,  *'Now  do  you  see  that  I  can  travel  as  you  do?"  Whirl- 
wind said,  'Yes,  you  do  just  a  little,  and  now  if  you  will  step  one  side 
and  watch  me.  I  shall  show  jou  my  speed."  The  wind,  who  had  in- 
creased in  her  force  and  velocity  each  time  she  had  met  Nih'a'^^a",  flew 
past  him,  and  every  time  she  did  so  she  tipped  back  the  top  of  his  head. 
In  doing  this,  she  left  a  mark  at  the  tip  of  his  head.  When  she  had 
passed  him,  she  raised  dust  and  remnants  of  dead  vegetation. 

Nih'a'^^a"  stood  for  a  moment  watching  her  as  she  swept  along,  and 
then  turned  to  journey  onward  to  the  steep  precipice  where  he  met 
Whirlwind  again.  Now  that  she  had  gained  much  strength,  she  tossed 
the  branches  and  raised  clouds  of  dust,  thus  making  a  clamor  as  she 
blew.  The  man,  having  seen  her  great  power,  yearned  strongly  for  a 
marriage.  He  thought  of  this  as  being  his  only  chance,  so  he  stopped 
and  primmed  up,  so  as  to  appear  respectable  in  her  presence.  Nearer 
and  nearer  she  came.  The  man  shouted,  "Stop  for  a  few  minutes,  I 
have  something  to  tell  you. 

Whirlwind  ceased,  and  Nih*a°(;a°  stepped  forward,  saying :  "Oh,  I 
do  wish  you  would  consent  to  marry  me ;  I  should  be  ever  so  happy  to 
have  you  for  my  companion."  She  in  response,  chuckled  a  little  and 
said:  "Display  your  power  and  speed  in  traveling  once  more.'"  At 
this  Nih'a^ga"  started  off  instantly,  whirled  about  and  kicked  up  a  small 
cloud  of  dust.  Having  gone  a  short  distance  from'  her  he  turned  and 
went  through  the  same  performance.  On  reaching  her  he  asked,  "What 
do  you  think  of  that?"  She  answered:  "That  is  a  little  better  than 
your  last  display,  but  as  yet  you  have  not  equaled  my  sjieed:  now  I 
want  to  show  you  my  power."  The  whirlwind  with  all  her  force  blew 
past  her  admirer,  knocking  him  down  unconscious  for  a  few  minutes. 

After  having  viewed  his  surroundings  he  brushed  his  clothes  and 
wiped  the  dust  off  from  his  face.  His  hair  was  parted  at  one  side  in- 
stead of  in  the  center. 

Having  found  it  useless  to  gain  the  wind's  affection,  he  returned 
home. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        iot 

From  the  force  of  the  whirlwind  Nih'a"ga''  received  a  whirl  spot 
on  his  head.  Whenever  a  person  has  the  whorl  on  the  side  of  his  head, 
he  is  considered  very  dull,  lazy  and  talkative. 

If  a  whirlwind  happens  to  travel  toward  a  person,  he  must  squat 
down  and  cover  his  face  and  wait  until  it  passes.  By  doing  this,  the 
whirlwind  recognizes  the  respect  given  to  him ;  but  if  there  is  a  person 
who  does  not  believe  the  powers  of  the  whirlwind  and  faces  it,  when  it 
comes  to  him  with  little  or  greater  force,  his  senses  are  lessened, — 
he  may  lose  his  hearing,  or  be  nervous  the  rest  of  his  life. 

In  a  story  about  the  whirlwind  woman  traveling  from  place  to 
place,  making  tipi  discs,  etc.,  we  are  told  how  the  earth  was  enlarged. 
— D. 

Told  by  River-Woman  (Northern  Arapaho).    Cf.  No.  47,  and  see  note  2. 
49. NlH'A.'^gAN    AND    THE    BeAR-WoMEN.' 

Nib  a^ga"*  was  traveling  down  a  stream.  As  he  walked  along  on 
the  bank  he  saw  something  red  in  the  water.  They  were  red  plums. 
He  wanted  them  badly.  Taking  off  his  clothes,  he  dived  in  and  felt 
over  the  bottom  with  his  hands ;  but  he  could  find  nothing,  and  the 
current  carried  him  down-stream  and  to  the  surface  again.  He  thought. 
He  took  stones  and  tied  them  to  his  wrists  and  ankles  so  that  they 
should  weigh  him  down  in  the  water.  Then  he  dived  again ;  he  felt 
over  the  bottom,  but  could  find  nothing.  When  his  breath  gave  out 
he  tried  to  come  up,  but  could  not.  He  was  nearly  dead,  when  at  last 
the  stones  on  one  side  fell  off  and  he  barely  rose  to  the  surface  side- 
ways and  got  a  little  air.  As  he  revived,  floating  on  his  back,  he  saw 
the  plums  hanging  on  the  tree  above  him.  He  said  to  himself :  "You 
fool !"  He  scolded  himself  a  long  time.  Then  he  got  up,  took  off 
the  stones,  threw  them  away,  and  went  and  ate  the  plums.  He  also 
filled  his  robe  with  them. 

Then  he  went  on  down  the  river.  He  came  to  a  tent.  He  saw  a 
bear-woman  come  out  and  go  in  again.  Going  close  to  the  tent,  he 
threw  a  plum  so  that  it  dropped  in  through  the  top  of  the  tent.  When 
it  fell  inside,  the  bear- women  and  children  all  scrambled  for  it.  Then 
he  threw  another  and  another.  At  last  one  of  the  women  said  to  her 
child :  "Go  out  and  see  if  that  is  not  your  uncle  Nih'a"(;a'*."  The  child 
went  out,  came  back,  and  said :  "Yes,  it  is  my  uncle  Nih'a"9a°."  Then 
!Nih'a"9a''  came  in.  'He  gave  them  the  plums,  and  said:  "I  wonder 
that  you  never  get  plums,  they  grow  so  near  you !"  The  bear-women 
wanted  to  get  some  at  once.  He  said :  "Go  up  the  river  a  little  way ; 
it  is  not  far.    Take  all  your  children  with  you  that  are  old  enough  to 

» Informant  B. 


I02         Field  Columbian  Museum — Anthropology,  Vol.  V. 

pick.  Leave  the  babies  here  and  I  will  watch  them."  They  all  went. 
Then  he  cut  all  the  babies'  heads  off.  He  put  the  heads  back  into  the 
cradles ;  the  bodies  he  put  into  a  large  kettle  and  cooked.  When  the 
bear-women  came  back,  he  said  to  them :  "Have  you  never  been  to  that 
hill  here?  There  were  many  young  wolves  there."  "In  tha^t  little  hill 
here?"  they  asked.  "Yes.  While  you  were  gone  I  dug  the  young 
wolves  out  and  cooked  them."  Then  they  were  all  pleased.  They  sat 
down  and  began  to  eat.  One  of  the  children  said :  "This  tastes  like 
•  my  little  sister."  "Hush !"  said  her  mother,  "don't  say  that."  Nih'a^ga" 
became  uneasy.  "It  is  too  hot  here,"  he  said,  and  took  some  plums  and 
went  off  a  little  distance;  there  he  sat  down  and  ate.  When  he  had 
finished,  he  shouted :  "Ho!  Ho!  bear-women,  you  have  eaten  your  own 
children."  All  the  bears  ran  to  their  cradles  and  found  only  the  heads 
of  the  children.  At  once  they  pursued  him.  They  began  to  come  near 
him.  Nih'a'^qa'^  said :  "I  wish  there  were  a  hole  that  I  could  hide  in." 
When  they  had  nearly  caught  him  he  came  to  a  hole  and  threw  himself 
intQ  it.  The  hole  extended  through  the  hill,  and  he  came  out  on  the 
other  side  while  the  bear-women  were  still  standing  before  the  en- 
trance. He  painted  himself  with  white  paint  to  look  like  a  different 
person,  took  a  willow  stick,  put  feathers  on  it,  and  laid  it  across  his'arm. 
Then  he  went  to  the  women.  "What  are  you  crying  about?"  he  asked 
them.  They  told  him.^  He  said :  "I  will  go  into  the  hole  for  you," 
and  crawled  in.  Soon  he  cried  as  if  hurt,  and  scratched  his  shoulders. 
Then  he  came  out,  saying:  "Nih'a"9a"  is  too  strong  for  me.  .Go  into 
the  hole  yourselves ;  he  is  not  very  far  in."  They  all  went  in,  but  soon 
came  out  again  and  said:  "We  cannot  find  him."  Nih'a"(;a'^  entered 
once  more,  scratched  himself  bloody,  bit  himself,  and  cried  out.  He 
said :  "He  has  long  finger  nails  with  which  he  scratches  me.  I  cannot 
drag  him  out.  But  he  is  at  the  end  of  the  hole.  He  cannot  go  back 
farther.  If  you  go  in,  you  can  drag  him  out.  He  is  only  a  little 
farther  than  you  went  last  time."  They  all  went  into  the  hole. 
Nib'^'^qa*"  got  brush  and  grass  and  made  a  fire  at  the  entrance.  "That 
sounds  like  flint  striking,"  said  one  of  the  women.  "The  flint  birds  are 
flying,"  Nih'a"ga°  said.  "That  sounds  like  fire,"  said  another  woman. 
"The  fire  birds  are  flymg  about ;  tliey  will  scon  be  gone  by."  "That  is 
just  like  smoke,"  called  a  woman.  "The  smoke  birds  are  passing.  Go 
on,  he  is  only  a  little  farther,  you  will  catch  him  soon,"  said  Nih'a"Qa°. 
Then  the  heat  followed  the  smoke  into  the  hole.  The  bear- women 
began  to  shout.  "Now  the  heat  birds  are  flying,"  said  Nih'a"ga".  Then 
the  bears  were  all  killed.    Nih'a"(;a*^  put  out  the  fire  and  dragged  them 

>  In  the  original,  the  bear-women  at  this  point  retell  the  whole  story. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        103 

out.  ''Thus  one  obtains  food  when  he  is  hungry,"  he  said.  He  cut 
up  the  meat,  ate  some  of  it,  and  hung  the  rest  on  branches  to  dry.  Then 
he  went  to  sleep. 

While  he  was  asleep  the  coyotes  and  wolves  came.  They  ate  all 
his  meat ;  and  the  mice  came  and  cut  his  hair  off  short,  and  ate  all  of  his 
robe  excepting  a  small  piece  on  which  he  was  lying.  When  he  woke 
up  in  the  morning  he  found  all  his  meat  gone  and  his  hair  short.  He 
began  to  pick  up  the  small  pieces  of  fat  and  meat  that  lay  scattered 
about,  gathering  them  into  his  scrap  of  a  robe.  Then  he  fnade  a  fire 
and  sat  down  in  front  of  it  to  eat  the  leavings.  Suddenly  a  spark  fell 
on  his  skin.  Nih'a"ga"  jumped  up,  scattering  all  of  his  meat  that  re- 
mained.*— K. 

50. — Nir'a^^ca'^  and  the  Bear-Women. 

Nih'a"<;a°  went  down  the  river,  and  walking  near  the  edge  of  the 
shore  he  saw  plums,  full  ripe.  Further  down  he  saw  just  the  top  of  a 
tipi,  which  was  standing  alone.  He  picked  a  few  plums  and  went  to 
the  tipi.  He  went  in  and  was  welcomed  by  four  women.  Said  they, 
"Well,  Nih*a°ga°,  what  has  brought  you  here?  What  are  you  going 
to  do?"  "Dh,  my  sisters  and  my  nieces,  I  have  brought  you  some 
plums.  I  found  them  close  to  the  river,  just  a  short  distance  from 
here.  It  is  wonderful  that  you  folks  do  not  run  across  them.  They 
are  nice  and  good  to  eat,"  said  he.  He  gave  them  to  the  women  and 
they  ate  them. 

These  women  were  all  nursing  babies.  "Say,  sisters,  just  make 
these  children  go  to  sleep.  I  shall  look  after  them  while  you  go  and 
pick  the  plums."  So  these  women  made  hammocks  inside  of  the  tipi 
and  placed'  their  babies  in  them  to  sleep.  When  the  women  had  gone, 
he  took  a  big  kettle,  went  to  the  river,  fillecl  it  with  water  and  hung  it 
on  a  tripod  over  the  fire.  The  babies  were  sound  asleep.  He  took 
a  knife  and  cut  their  heads  off  and  put  the  bodies  into  the  kettle,  placing 
the  heads  back  in  the  hammocks. 

The  women  returned,  bringing  plums  in  rawhide  bags.  "Say, 
sisters,"  said  he,  "while  ycu  w^re  gone,  I  went  out  a  short  distance 
from  here  and  found  a  den  of  gray  wolves,  and  I  took  them  out  and 
killed  them,  and  that  is  what  I  have  boiling  in  the  kettle, — for  you  all 

'  This  tale  is  found  among  the  Gros  Ventre,  Omaha-Ponka  (].  O.  Dorsey,  Contr.  N.  A.  Ethn., 
VI,  ^62),  and,  according  to  Meeker,  who  thinks  it  of  Arapaho  origin;  (Jonrn.  Am.  Folk  Lore,  XV,  84), 
among  the  Sioux,  Winnebago,  and  Chippewa.  For  diving  mto  the  water  for  the  reflection  of  an  object, 
see  Russell,  Expl.  Far  North,  214  (Cree),  Hoffman,  .Ann.  Rep.  Bur.  Ethn.,  XIV,  16-;  (Menoinini), 
Russell,  Journ.  Am.  Folk  Lore,  XI,  264  (Jicarilla  Apache).  On  the  Pacific  coast  a  more  usual  episode 
is  that  the  reflection  of  a  person  is  taken  for  himself:  thus,  Farrand,  Mem.  .Am.  Mus.  Nat.  Hist,  IV, 
123,  Boas,  Ind.  Sagen,  66,  114,  168,  253. 


I04         Field  Columbian  Museum — Anthropology,  Vol.  V. 

to  eat."  The  women  thanked  him  for  supplying  them  with  food.  "Well, 
sisters,"  he  continued,  ''I  am  sweating  from  work,  cooking  a  mess  of 
gray  wolves  for  you.  I  will  have  to  go  out  to  cool  myself.  When  the 
wolves  are  done  cooking  you  may  help  yourselves."  He  went  out  and 
sat  down  by  the  door  and  pushed  the  edge  of  his  robe  inside.  When 
these''  women  dipped  out  the  meat,  they  looked  at  one  another,  but 
finally  went  to  eating.  One  said,  "Say,  sisters,  the  meat  tastes  like  our 
children."  "Oh!  Don't  say  a  thing  like  that;  it  is  a  very  bad  idea. 
The  meat  tastes  strange  because  it  is  from  gray  wolves,"  said  another 
of  them.  Nih'a"ga"  kept  pushing  the  edge  of  his  robe  to  cause  no  sus- 
picion among  the  women,  but  at  the  same  time  he  was  fixing  to  get 
away.  "Surely,  sisters,  this  meat  tastes  like  our  children,"  said  one 
of  the  women  again.  Nih'a^ga"  cut  ofif  the  edge  of  his  robe  to  allay 
all  suspicion  and  ran  away  secretly.  After  he  had  gone  some  distance 
from  the  tipi,  he  cried  out  to  the  women,  "I  have  cooked  your  children 
for  you  all !  This  time  I  have  fooled  you !"  The  women  went  to  the 
hammocks  and  found  nothing  but  the  heads  of  their  children,  which 
were  carefully  laid  there.  They  then  began  to  cry  and  scratch  them- 
selves for  the  love  of  their  children. 

Now  these  women  were  female  bears ;  so  they  started  off,  chasing 
■JSrih^a^ga*^.  Nih'a"ga°  was  getting  away,  but  the  women  were  about  to 
catch  him,  when  he  said,  "I  wish  there  was  a  tunnel  in  my  path,  where 
I  am  going,  so  that  I  could  get  out  on  the  other  side !"  And  so  it 
happened,  and  he  went  into  it  and  passed  out  at  the  other  end,  and 
continued  to  run  for  safety.  The  women  reached  the  tunnel,  and  went 
in  and  came  out  the  same  way  as  Nih'a^ga*^  had.  Niha'^ga"  saw  them 
following  his  trail,  and  cried  again,  "I  wish  there  was  a  long  tunnel 
where  I  am  going."  So  he  came  to  another  tunnel,  passed  into  it  for 
refuge  and  came  out  as  before.  The  women  also  passed  into  the  tun- 
nel, out  and  after  Nih'a°ga°  again.  Nih'a"ga"  was  now  becoming  tired, 
and  the  women  approached  nearer  and  nearer.  "Now,"  said  he,  "I 
do  wish  that  there  was  another  tunnel  for  me  to  go  into."  So  he  came 
to  the  foot  of  a  hill  where  there  was  a  tunnel,  through  which  he  passed, 
but  having  emerged,  he  turned  and  sealed  the  end,  then  he  ran  around 
the  hill  and  placed  mud  over  one  eye,  in  order  to  change  his  appear- 
ance. He  came  again  to  the  entrance  of  the  tunnel  just  as  the  bear- 
women  were  entering.  ''Now  what  is  the  trouble?"  said  he,  calling 
himself  One-Eyed-Sioux.  ''Nih'a"9a"  fooled  us,"  said  they.  "When 
we  went  to  picking  plums  he  cut  the  heads  off  from  cur  children  and 
cooked  them  for  us  in  a  kettle.  We  are  after  him.  He  went  into  this 
tunnel."     Now  the  women  were  still  crying  and  were  out  of  breath 


Oct.,  1903.       Arapaho  Traditions— Dorsey  and  Kroeber.        105 

from  crying.  "Well,"  said  he,  "you  let  me  go  into  the  tunnel  while  you 
stay  outside.  I  will  fetch  him  out  all  right."  So  he  went  in,  but  came 
out  again,  telling  the  women  that  he  had  seen  him  inside,  but  that  he 
looked  very  strong.  Still  he  said  he  would  go  in  and  engage  him  this 
time.  So  he  went  in,  and  the  women  heard  him  making  a  great  deal 
of  fuss  and  howling.  Finally  he  came  out,  with  his  face  and  hands 
pretty  well  scratched  up,  and  with  his  clothing  torn.  "Say,  women," 
said  he,  "he  is  a  terrible  man,  but  I  am  going  to  try  again  for  your 
sakes"  But  the  women  said  no,  that  they  had  better  go  in  themselves. 
"All  right."  said  One-Eyed-Sioux,  "I  shall  watch  him  at  the  other  end." 
So  the  women  went  into  the  tunnel  and  looked  for  Nih"a"(;a". 

When  they  had  gone,  One-Eyed-Sioux  gathered  sticks  of  wood  and 
placed  them  by  the  hole  and  set  them  on  fire.  Then  he  heard  one  of 
the  women  say  plainly,  "I  guess  there  is  a  fire  outside."  "Oh !  The 
fluttering  birds  have  just  passed,"  said  One-Eyed-Sioux,  "go  on  and 
find  him !"  He  now  placed  more  sticks  upon  the  fire,  which  made  it 
smoky  inside  of  the  tunnel.  "I  guess  that  there  is  a  fire  outside,  l^e- 
cause  it  is  smoky  in  here,"  said  one  of  the  women.  "Oh !  The  smok- 
ing birds  have  just  passed  by,"  said  One-Eyed-Sioux,  He  was  still 
placing  sticks  of  wood  at  the  entrance  of  the  tunnel.  The  smoke  was 
]X)uring  inside  so  thick  that  the  women  smothered  to  death.  After  the 
women  made  no  effort  inside,  he  went  in  and  found  all  dead.  He 
dragged  them  out  and  cooked  them  for  himself.  Then  he  said,  "What 
good  luck  I  have,  for  I  relish  bear's  meat. 


This  man  who  appeared  to  the  women  with  a  plaster  eye  was  the 
same  identical  Nih'a'^^a'^.  That  is  the  reason  why  some  of  the  people 
have  lost  sight,  and  some  have  lost  one  eye,  ethers  have  squint  eyes,  etc. 
— D. 

Told  by  Cut-Nose.    Cf.  No.  49.     For  deception  by  plastering  the  eyes,  cf.  No.  43. 
51. NlR'ANgA^*    AND    THE    YoUNG    MeN    RACE    FOR    WiVES. 

There  was  a  party  of  young  men  going  on  the  war-path.  One  of 
them  carried  the  back  side  of  a  woman.  While  these  men  were  walk- 
ing, Nih'a"<;a"  came  along  and  joined  the  party.  "Say,  young  man. 
let  me  carry  that,  so  you  may  rest  yourselves,"  said  Nih'a"ga°.  "No, 
\^ou  might  stumble  and  break  it.  We  can't  travel  without  it,  for  we 
brought  it  with  us  to  use,"  said  one  of  the  party.  "We  are  always  par- 
ticular with  it  and  it  does  not  allow  anybody  else  to  carry  it,"  said  they. 
"Yes!  I  shall  be  very  careful  and  walk  steadily,"  said  Nih'a"ga".  So 
these  young  men  gave  him  the  burden,  and  he  carried  it.     One  day, 


io6        Field  Columbian  Museum  — x\nthropology,  Vol.  V. 

while  they  were  going  fast,  Nih'a'^a'^  struck  his  foot  against  a  stick 
or  rock  and  Stumbled,  dropping  his  burden  and  breaking  it  in  the  center 
into  two  equal  parts.  Nih'a"ga"  got  a  scolding  from  the  party  and  went 
off  to  another  direction. 

He  came  to  a  camp-circle.  When  the  women  saw  him  coming 
they  started  to  catch  him,  in  a  race.  When  they  finally  caught  him  he 
told  them  that  he  was  going  to  the  painted  tipi  in  the  center,  to  the 
west  of  the  camp-circle.  "Leave  me  alone,  for  I  am  going  over  to 
the  tipi  which  suits  me  best !"  said  he  to  the  women.  This  tipi  was 
beautiful  and  there  was  a  pipe  of  peace  hung  outside  of  it  above  the 
door.  Nih'a"9a"  went  in  and  found  a  woman  by  herself.  This  woman 
wanted  him  to  remain  as  her  husband,  for  there  were  no  men  in  the 
camp-circle. 

Still,  Nih'a"9a"  ran  away  and  went  back  and  reached  the  young 
men  with  whom  he  recently  had  journeyed.  "When  I  stumbled  and 
broke  it  into  two  parts  you  men  scolded  me  for  it.  Now  I  have  come 
over  to  tell  you  that  I  have  found  a  camp-circle,  consisting  entirely  of 
women.  Now  is  your  chance  to  be  happy  and  beoome  husbands.  Be- 
cause you  men  put  the  blame  on  me  for  breaking  that  object,  and  so 
putting  an  end  to  your  fun,  I  came  to  tell  you  the  truth,  that  there  is 
not  a  single  man  in  sight  at  that  camp,"  said  he.  "Well,  then,  Nih'a"Qa°, 
we  will  have  a  race  for  wives.  The  one  who  runs  the  fastest  gets  the 
prettiest,"  said  the  young  men,  "All  right!  That  will  do_,  but  you 
must  understand  that  I  have  already  selected  a  tipi,  which  stands  in 
the  center  of  the  circle  and  has  a  pipe  of  peace  hanging  over  the  door. 
You  folks  might  outrun  me,  and  take  a  liking  to  that  tipi.  It  belongs 
to  me  by  right,  because  I  got  to  this  camp-circle  first,"  said  he.  "Oh, 
pshaw !  We  can't  beat  you,  for  we  know  that  you  can  run  very  swift. 
You  can  easily  get  to  the  tipi  which  you  mentioned  first,"  said  the 
young  men.  So  they  all  stood  in  a  row  and  started.  Nih^a."9a"  was  in 
the  race. 

Before  starting,  they  agreed  that  all  should  slacken  their  speed 
to  allow  Ni!i'a"qa"  to  get  in  the  lead.  Consequently  he  was  in  the  lead 
just  after  they  began  the  race  after  the  women  for  wives.  "Oh,  say, 
,Nih'a"Qa",  stop !  You  are  too  fast,  this  is  met  fair.  We  think  that  you 
you  ought  to  bear  weights  at  your  ankles  and  at  your  wrists,  to  give 
us  some  chance,"  said  the  young  men.  So  these  young  men  went  out 
and  searched  for  stones,  which  they  took  and  fastened  to  his  ankles 
and  wrists.  Then  the  young  men  and  Nih'a"qa°  stood  in  a  row  again. 
Again  they  started  on  the  race,  These  young  men  agreed  not  to  run 
fa.st,  but  to  give  the  chance  to  Nih'a"ga".     Niha°ga"  was  in  the  lead 


Oct.,  1903.       Arapaho  Traditions — Dorsey   and  Kroeber.        107 

again.  "Oh,  say,  stop,  Nih'a"9a" !  You  are  too  swift  for  us.  We 
think  that  ytcu  are  giving-  us  a  poor  chance  for  the  women.  Had  you 
not  better  put  a  heavier  weight  on  your  ankles  and  wrists,"  said  the 
young  men.  "All  right !  You  may  fasten  on  the  weights  if  you  desire.'' 
said  Niha'^ga".  "Oh,  Nih'a"9a"  is  light  and  very  swift,  therefore  he 
can  surely  outrun  all  of  us,''  said  the  young  men  in  earnest  voices.  So 
finally  they  began  the  race  again  to  the  camp,  the  young  men  taking  the 
lead,  while  Nih'a"?a"  stopped  and  began  to  untie  the  stones  and  rocks. 
"Oh,  partners,  remember  my  tipi  stands  in  the  center  and  bears  the 
painting  outside  of  a  pipe  of  peace,  but  you  can  run  for  the  other 
places,"  said  he  in  a  loud  voice.  The  young  men,  running  as  fast  as 
they  could,  did  not  pay  any  attention  to  him.  When  the  young  men  had 
reached  the  tipis  and  selected  every  cne,  Nih'a^ga'^  came  in  panting. 
He  went  to  the  painted  tipi  and  peeped  in  and  saw  the  woman  with  a 
man.  N,ih'a°Qa°  told  the  man  in  the  tipi  that  he  had  once  l>een  in  the 
tipi  but  that  he  had  run  away.  Then  the  owner  of  the  tipi  ordered 
Ni!h"a"(;a"  away.  He  was  greatly  disappointed  and  walked  away  to  the 
east  part  of  the  camp  and  came  to  a  well  tanned  tipi,  which  was  owned 
by  an  old  woman.  He  went  in  and  found  the  old  woman  sitting  alcue. 
"Well,  grandson,  where  are  you  going?"  said  the  old  woman.  "Oh, 
no,  old  woman !  Don't  you  know  that  I  am  your  brother-in-law?"  said 
N.ih'a°Qa'^. 

So  instead  of  having  the  first  choice  for  a  wife,  Nih'a°^a"  married 
this  old  woman. — D. 

Told  by  Cut-Nose. 

52. — Nih'a'^ca^  and  the  Mice's  Sun   Dance.' 

Nih'a^qa"  was  out  on  the  prairie.  As  he  was  going  he  came  to 
a  sun-dance.  He  went  up  close ;  the  drum  was  sounding  softly,  and  he 
could  hear  the  shouting.  "Ya,  let  me  look  at  the  dance,"  he  said.  There 
was  continuah  shouting  from  inside  an  elk-skull  lying  there  on  the 
prairie.  Then  Nih'a"ga°  shoved  his  head  in  at  the  hole  in  the  skull.  The 
mice  that  had  been  playing  inside  all  ran  out,  and  N'h'a"Qa"  stuck  fast 
with  his  head  in  the  skull.  He  felt  aimlessly  about  him.  "What  kind 
of  a  tree  are  you  ?"  he  said  to  whatever  he  touched.  '  This  is  'dog- 
wood,' "  it  was  said  to  him.  Then  he  went  on  again.  "My  friend,  what 
kind  of  a  tree  are  you?"  he  asked.  "This  is  'bow-wood' '"'  "Indeed!" 
Then  he  asked  again  :  "My  friend,  what  kind  of  a  tree  are  you  ?"  "This 
is  'Pawnee-wood.'  "*  "Well,  I  am  getting  closer  [to  the  river],"  he  said. 

•  Informant  A.    Text. 
»  Black-jack. 
»  Dogwood. 


io8         Field  Columbian  Museum^ — Anthropology,  Vol.  V. 

"My  friend,  what  kind  of  tree  are  you?"  "I  am  'praying-bush.'  "  "In- 
deed!"' Then  he  started  on  again,  feeHng  about  him.  "My  friend, 
what  kind  of  a  wood  are  you?"  "This  is  cottonwool,"  the  tree  said  to 
him.  "Well,  I  am  finally  getting  near,"  Nih'a^'ga"  said  to  himself-,  and 
he  continued  to  go.  "My  friend,  what  kind  of  wood  are  you?"  "This 
is  willow,"  it  said  to  him.  "Well,  at  last  I  have  got  there,"  Nih'a"ga^ 
said.  He  stepped  on  the  sand  and  walked  over  the  bank,  falling  into 
the  river.  He  floated'down  with  the  stream.  Farther  down  some  wo- 
men were  bathing.  When  he  came  near  them,  he  said;  "Hit  me  right 
in  the  middle  of  the  head."  Then  indeed  they  struck  him  where  he 
told  them,  and  cracked  open  the  skull.  "I  will  take  it  for  my  scraper," 
the  women  said,  as  they  seized  the  horns  of  the  skull.  "Niha"ga°  is 
always  providing  for  us."  ^ — K. 


53. — Nir'aNqa"^  and  the  Mice's  Sun   Dance. 

After  Nih'a'^Qa'^  had  created  man  and  woman  and  the  other  things, 
he  went  from  place  to  place  to  see  if  everything  was  all  right.  Nih'a'^ga" 
went  down  a  riVer,  which  was  a  big  wide  river,  with  trees  on  both  sides, 
and  he  came  to  a  camp  which  was  in  a  circle.  He  heard  a  noise  at  the 
camp,  and  said.  "I  must  see  what  that  noise  is."  So  he  stopped  to  look 
around,  and  saw  the  camp  in  the  circle. 

In  the  center  stood  a  big  looking  object  and  a  big  arbor.  The  peo- 
ple all  around  were  singing  and  drumming.  He  heard  all  the  noise 
that  could  be  made ;  so  he  went  to  the  place.  There  that  thing  stood 
with  the  people  all  around  it  looking  at  it,  and  he  tried  to  make  his  way 
through  and  he  saw  all  the  people  inside  of  the  lodge  dancing  and 
singing  and  having  a  good  time.  He  could  not  make  his  way  through 
for  some  time.  Finally  he  got  his  head  in,  and  finally  he  thrust  his 
head  entirely  in,  but  the  moment  he 'did  it  he  found  himself  fast.  When 
he  thrust  his  head  in  he  stuck  it  into  an  elk^s  skull,  and  these  people  that 
were  making  this  dance  and  noise  were  mic^  in  the  skull. 

So  after  he  had  gotten  his  head  fast  in  the  skull,  he  turned  around 
and  went  back  in  the  direction  of  the  trail  in  which  he  came.  'T  know 
that  willows  grow  near  the  river.  I  know  that  cottonwood  grows  close 
to  the  river,"  said  he,  and  he  went  on  his  way  feeling  of  the  bushes  that 
he  came  to,  and  by  feeling  them  as  he  went  on  his  way,  he  got  to  the 
willows  along  the  river.  He  said,  '  Now  I  am  getting  closer  to  the 
river,"  and  he  kept  on  going  till  he  came  to  the  cottonwood  tree,  and 
he  said,  "I  am  getting  closer  yet."    He  finally  got  to  the  sand-bar;  the 

•  Gros  Ventre  also. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        109 

water  was  somewhat  deep,  and  he  laid  his  back  on  the  surface  of  the 
water  and  floated  down. 

Below  there  were  women  and  girls  bathing;  they  saw  the  skull 
floating  down  the  river,  and  they  got  out  and  said,  '  There  is  a  skull 
floating  down  the  river,  let  us  catch  it."  The  women  told  the  young 
men  to  supply  themselves  with  ropes  and  to  come  near  to  the  shore  and 
catch  this  skull  floatjng  down  the  river.  So  they  roped  it  and  dragged 
it  to  the  shore,  and  there  was  Nih'a'^ga".  They  all  said,  ''That  is 
Nih"a"9a"!"    They  recognized  him  by  his  color. 

Nih'a"9a"  said,  ''Now  hit  me  right  in  the  forehead,  on  top  of  the 
head."  So  they  hit  him  on  the  top  of  the  head,  and  the  skull  opened 
and  there  he  was,  and  he  laughed  and  greeted  these  girls.  'T  feel  happy 
to  see  you.  sisters,'"  he  said.  (He  was  at  a  camp  where  bathing  took 
place  )  Then  the  girls  said  to  him,  "'What  do  you  want,  Niha°ga°;  do 
you  want  anything?"  Then  said  Nih'a'^ga",  'T  am  feeling  somewhat 
tired  and  needed  a  little  rest,  and  if  you  have  no  objection  I  want  to  lay 
my  head  on  your  laps,  sisters-in-law."  So  Nih'a"ga'^  laid  his  head  en 
their  laps,  and  they  began  to  search  for  lice  in  his  head  and  there  they 
worked  away  until  Nih'a^qa"  went  to  sleep.  After  Nih'a"ga"  had  gone 
to  sleep,  they  left  him,  and  there  he  lay  on  the  bank  ot  the  river.  He 
finally  waked  up  and  commenced  to  scratch  his  head,  and  to  his  sur- 
prise, found  cockle  burrs  all  over  his  heaH.  "Now,"  he  said,  "what  am 
I  going  to  do?"  So  he  decided  to  cut  his  hair  to  get  rid  of  these  burrs. 
So  he  went  and  cut  his  hair. — D. 

Told  by  Hawkan.    Cf.  Origin  Mytli,  Arapaho  Sun  Dance  ;  also  Nos.  52  and  54. 
This  tale  is  cited  as  a  reason  why  no  one  may  approach  or  enter  the  Sun-dance  lodge  from  the 
west,  the  altar  with  the  buffalo  skull  being  just  inside  the  lodge  on  this  side. 

54. — Nih'a'^ca^  cuts  his  Hair. 

Nih'a"ga"  went  down  the  river  and  came  to  some  women  taking  a 
bath.  "Come  over.  Nih'a"ga°!  We  are  playing.  Let  us  have  you  for 
a  child,  one  at  a  time,"  said  the  women.  These  women  were  very 
handscme  and  charming.  So  Nih'a°<;a"  went  to  them  and  selected  the 
best  one  as  the  first  mother.  He  laid  his  head  on  this  woman's  lap,  which 
was  very  soft ;  then  the  rest  of  the  women  began  searching  for  lice  on 
his  head.  These  women  picked  his  lice  until  he  fell  asleep.  While 
sleeping,  the  burrs  began  to  stick  to  him,  until  his  head  was  covered 
wdth  them.     (The  women  who  loused  him  were  burrs.) 

Finally  he  awoke  with  the  painful  contortions  of  his  face,  caused  by 
the  burrs.  So  dreadful  was  the  pain  about  his  face  and  head  that  he 
took  a  knife  and  gradually  cut  off  his  hair,  a  lock  at  a  time,  until  he  had 


iio        Field  Columbian  Museum — Anthropology,  Vol.  V. 

it  all  off.     He  accidentally  ran  the  knife  into  his  head,  which  made  it 
bleed. 

So  he  started  out  again  and  finally  reached  his  tipi.  Just  before  he 
got  close  to  his  tipi,  he  cried  very  bitterly.  When  he  reached  home  he 
told  his  wife  that  he  was  glad  to  see  her  again,  saying,  "They  told  me 
that  you  were  massacred  by  the  enemy,  so  I  went  and  mourned  for  you, 
and  for  this  reason  you  will  notice  I  have  cut  off  my  hair  short." 


Because  Nih'a"ga"  had  his  hair  cut  short  as  in  mourning  for  His 
family,  the  method  has  been  followed  by  the  Indians. — D. 

Told  by  Hawkan.    Evidently  a  shorter  version  of  No.  53. 

55. — NiH'A'^gA'^  CUTS  HIS  Hair.* 

Nih^a"ga"  came  to  a  camp.  Two  women  were  sitting  outdoors, 
sewing.  As  he  passed  by  them,  they  said:  ''Well,  Nih'a^qa'*,  where 
are  you  going  ?  Come  here,  let  us  louse  you.  We  will  louse  you  a  little 
while."  "But  I  am  in  a  hurry,  my  sisters-in-law,"  said  Niha"(;a". 
"Listen,  Nih'a"ga",  come  here ;  we  will  louse  you  for  a  little  while  only." 
"Well,,then,  let  it  be/'  said  Nih'a"ga",  "Am  I  right,  my  sisters-in-law — 
am  I  to  lay  my  head  on  your  laps  ?"  ^  "Yes,'  my  brother-in-law 
Nih'a"(;a",  let  it  be  as  you  wish.  Come,  sit  down  and  put'  down  your 
head."  As  he  was  being  loused,  he  put  his  hands  on  them.  "How 
fat  you  are.  I  should  like  to  do  something  dirty."  "You  speak  ob- 
scenely. You  talk  in  vain,  Niya"ga",  they  said  to  him.  After  a  while, 
as  he  was  being  loused,  he  gradually  fell  asleep.  Soon  he  was  snoring. 
Then,  "Come,  my  friend,  go  and  get  burrs,"  the  women  said  to  each 
other.  When  they  came  back  Nih  a^qa"  was  still  snoring.  "Here  are 
lice  for  our  brother-in-law ;  or  he  can  do  without  lice  if  he  pleases,"  * 
they  said,  and  put  the  burrs  in  his  hair.  When  they  had  put  all  the 
burrs  on  his  head  they  left  the  old  man.  After  a  while  Nih'a"ga"  woke 
up.  "Ugh !  It  hurts ;"  he  said  as  he  scratched  his  head.  "I  wonder 
what  it  can  be  that  is  so  sharp?  How  it  hurts !"  he  said,  and  scratched 
his  head  again.  But  the  burrs  only  hurt  him  the  more.  Then  Nih'a^qa" 
got  up.  "What  a  fool  I  have  been!  What  shall  I  do  now?"  he  said. 
He  started  at  random  down  the  river.  After  a  while  he  came  to  a 
tent.  '  "Ah,  Nih'a^ga",  where  are  you  going?  You  have  curly  hair 
now!"    "Yes,  my  hair  is  curly, — I  have  so  many  lice.     That  is  why  I 

'  From  a  text  by  informant  A. 

^Hiitcaawunan. 

^'Hahou,  often  equivalent  to  "thanks." 

*  Hicabihin  hantihii  iteibeit  nahawaeig  hiintihii  tciiteibit, 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        hi 

came."  said  Nih"a"ga",  "in  order  that  you  might  cut  my  hair."  "Oh, 
don't,  Niha"<;a" !"  they  said  to  him.  '  I  have  heard  that  they  say  that  my 
wife  is  dead.  That  is  why  I  want  my  hair  cut,"  he  said,  and  began  to 
weep.  Every  now  and  then  he  blew  his  nose.  "Well,  let  it  be  then, 
Nih  a°<;a",  we  will  do  it,"  they  said  to  him.  But  Ni'i'a"ga"  could  not 
stop  crying.  "That  will  do.  Come,  stop!  You  have  cried  enough." 
they  said  to  him.  After  he  had  had  his  hair  cut,  he  started  homeward. 
When  he  came  near  his  tent  he  began  to  cry  with  all  his  might,  be- 
cause he  had  loved  his  wife  and  children  so.  .  "The  same  old  fool ! 
What  troubles  him  now?"  said  his  wife.  "My  wife,  whom  I  loved  so! 
My  children,  whom  I  loved  so!  Alas!"  he  was  saying  as  he  went 
along.  "What  is  the  reason  his  hair  is  cut?  He  must  have  done  some- 
thing again,"  said  his  wife.  When  Nih'a"ga"  came  to  the  tent  he  saw 
his  wife  and  children.  '  My  dear  wife!  I  see  you  again  with  joy.  I 
had  heard  it  said  you  were  dead.  That  is  why  I  cut  my  hair."  Thus 
he  said  to  his  wife,  and  embraced  her  and  kissed  her.  "I  am  so  glad 
to  see  you  again,  my  wife.  Oh,  how  lucky  I  am!"  "They  gave  you 
false  news,  my  husband,"  his  wife  said  to  Nih'a"<;a°.' — K. 

56. — NiH'A'^gA^  GOES  Fishing.^ 

As  Nih'a'^(;a°  was  traveling  down  stream,  he  met  a  man  who  was 
fishing.  The  man  had  a  fish  line  made  of  his  own  skin  and  used  his  own 
flesh  for  bait.  Ex  ano  frustum  deciderat  et  inde  cutem  per  tergum  cer- 
vicesque  usque  ad  frontem  avulsam  pro  linea  Tiabebat.  This  he  threw 
into  the  water,  and  whenever  he  pulled  it  up  he  caught  a  fish.  Then 
Nih'a^ga'*  began  to  cry,  and  said  to  him:  "Pity  me!  teach  me  this!" 
The  man  consented  to  give  him  the  power.  Cum  Nih'a^gae  ut  se  in- 
clinaret  imperasset.  in  eius  ano  foramen  fecit  and  then  cut  loose  a  strip 
of  his  skin,  leaving  it  attached  only  at  the  forehead.  He  told  him : 
"Use  it  three  times  and  no  more."  Nih'a"<;a"  went  on  and  came  to  a 
pool  in  the  river.  He  dropped  his  baited  line  and  caught  a  fish.  Going 
on.  down  stream,  he  came  to  another  pool  and  again  caught  a  fish. 
Farther  down  he  caught  another.  Going  on  again  he  dropped  his  line 
for  the  fourth  time  and  left  it  in  the  w^ter  for  some  time.  Suddenly 
a  large  fish  seized  the  bait.  Niha^qa"  tried  to  pull  it  out,  but  could  not 
lift  it  above  the  water  farther  than  the  head.  Then  the  fish  l>egan 
to  pull  him.  He  seized  a  root,  but  nevertheless  was  dragged  into  the 
river.  There  the  fish  swallowed  him.  "I  told  him  to  be  careful,"  said 
the  man  who  had  taught  him.    He  went  down  to  where  Nih  a"ga"  had 

'  Gros  Ventre  also. 
'  From  informants  J. 


112         Field  Columbian  Museum — Anthropology,  Vol.  V.' 

disappeared.  Where  the  water  was  shallow  he  saw  the  fish,  caught  it, 
and  cut  it  open.  There  was  Nih'a'^ga^  inside.  ''Come  out,  my  friend," 
said  the  man,  and  Nih'a'^ga*^  came  out  smiling." — K. 

57. — Nih'a^ca'*  sharpens  his  Leg  and  dives  on  the  Ice." 

Nih"a°ga"  went  to  visit  his  friend.  When  he  arrived,  his  friend 
said  to  him :  "Come  in,  come  in !  Well,  my  friend,  sit  down  here." 
Then  he  went  out.  Nih  a^ga"^  peeped  out  and  saw  him  sharpening  his 
leg.  When  he  had  sharpened  his  leg  he  saw  him  go  unconcernedly 
out  on  the  prairie.  Then  he  called :  "Hoi,  hoi,  hoi,  hoi,"  and  drove  out 
the  buffalo.  Then  Nih'a'^a"  saw  him  kick  one  of  them  and  kill  it. 
Then  he  pursued  another  and  kicked  it  and  again  struck  it  down.  Thus 
he  killed  four.  Then  he  came  back  and  skinned  them  and  brought  in 
the  meat.  Nih  a'^ga'*  ate  busily ;  then,  as  he  started  to  go  home,  he  said  : 
"Now,  my  friend,  you  must  come  to  my  tent  also."    Then  he  went  oflf. 

After  a  time  this  man  went  to  visit  Nih  a"ga'',  and  when  he  arrived, 
"Wa^hei,  wa^hei,  wa^hei,  my  friend !  Come,  sit  down,"  said  Nih  a'^qa" 
to  him.  "Now,  my  friend,"  he  said  again,  "sit  here  and  wait  for  me; 
I  will  cofne  back."  So  Nih'a^ga"  left  the  tent,  and  sitting  down  on  the 
ground,  began  to  sharpen  his  leg  .  After  he  had  sharpened  it,  he  went 
out  on  the  prairie  and  alarmed  the  buffalo,  calling:  "Hoi,  hoi,  hoi!" 
He  drove  one  of  them  away  from  the  herd  and,  kicked  it.  But  when  he 
had  kicked  it,  he  was  unable  to  pull  out  his  leg,  and  the  buffalo  dragged 
him  along.  After  some  time  his  friend  said  :  "I  wonder  what  my  friend 
is  doing."  He  went  out  and  saw  him  being  dragged  along  by  the  buf- 
falo. Thereupon  he  pulkd  him  out,  and  after  he  had  pulled  him  out 
he  said  to  him:  "Now  look  carefully!  This  is  the  way  to  do  it.", 
Then  he  killed  four.  He  did  what  Nih'a°ga"  had  wanted  to  do.  After 
they  had  eaten,  his  friend  went  off,  saying  to  Nih'a^ga*':  "Now,  my 
friend,  it  is  your  turn  to  come  to  me." 

Then,  after  a  while,  Nih'a"(;a'*  visited  him  again.  "Wa^hei !  Come, 
sit  down,  my  friend,"  the  man  told  him.  After  Nih'a"Qa''  sat  down,  the 
man  said  to  his  wife :  "Come,  hand  me  my  feathers."  Then  his  wife 
got  them  out  as  readily  as  if  they  were  lying  on  top.  "Now  give  me 
white  paint,"  he  said,  and  his  wife  gave  it  to  him.  "Well,  now  give  me 
my  shoulder  belt  and  my  whistle,"  he  said  again,  and  she  gave  them 
both.  Then,  after  he  had  painted  himself  and  put  on  his  wings,  he 
and  his  friend  Nih'a"ga"  went  out  together  towards  the  water  where 
there  was  a  round  hole  in  the  ice.     "Now  look  at  me,  my  friend,"  the 

'  .Added  as  an  episode  in  the  o  iginal  was  a  version  of  the  preceding  tale,  No.  55. 
'  From  a  text,  informant  C. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        113 

man  said  to  him,  and  he  went  up  into  a  tree  that  was  leaning  out  ever 
the  water,  and  standing  there,  he  made  a  iruction  forward  four  times, 
at  the  same  time  blowing  his  whistle.  As  he  moved  each  time,  he 
flapped  his  wings.  The  fifth  time  he  plunged  headlong  through  the 
hole.  After  a  while  he  emerged  with  a  fish  and  some  ducks.  In  this 
way  his  friend  gave  Nih'a"ga"  to  eat.  When  he  got  up,  Nih'a°(;a''  said 
to  him:    "Now  you  in  turn  must  come  to  my  tent." 

Then  again  after  some  time  his  friend  visited  him  in  return.  When 
he  arrived :  " Wukaha,  wukaha !  Sit  down,"  Nih'a^ga"  said  to  him, 
and  gave  him  a  pipe  to  smoke.  Then  he  said:  "Now.  old  woman, 
hand  me  my  feathers  and  my  whistle,  and  white  paint  and  my  shoulder 
'belt."  "Where  are  they?  I  cannot  find  your  things,"  said  his  wife  to 
Inm.  "Hurry  up.  They  are  over  the  bed — look  for  them !  Don't 
l3e  so  reluctant,"  Ni'.i'a"ca"  said  to  his  wife.  After  a  while  she  at  last 
found  all  his  ornaments.  Then  after  he  had  dressed  himself,  he  and 
his  friend  both  went  to  the  water.  "Now,  you  too  look  at  me,  friend," 
he  said  to  the  man.  Then  he  slowly  climbed  the  leaning  tree ;  then  he 
began  to  do  just  as  the  other  man  had  done:  he  moved  his  body, 
flapped  his  wings,  and  whistled.  Four  times  he  whistled.  The  fifth  time 
he  made  a  mction  to  draw  back,  but  fell  down  head-first  and  struck 
the  ice  in  the  wrong  place  and  broke  his  head.  "Now  you  have  done 
it  again,"  his  friend  said  to  him.  After  a  while  Nih'a"ga°  became  well 
again.  After  he  recovered,  his  friend  again  showed  him  how  to  do  it. 
Instead  of  being  given  food  by  Nih'a^ga'^  he  procured  it  for  him  and 
gave  it  to  him.^ — K. 

58. — Nih'aNqan  dives  on  the  Ice.^ 

Nih'a'^ga*'  was  traveling  down  stream  in  the  winter  time.  He  saw 
a  fine  tent  ornamented  with  paintings.  He  looked  at  it  carefully,  think- 
ing to  paint  his  own  tent  with  the  same  designs.  Then  he  walked 
about  the  tent,  and  coughed.  A  man  came  out  from  inside  and  said : 
"Come  in,  come  in !"  Nih'a"ga"  entered  and  sat  for  some  time.  Then 
the  man  said :  "My  friend,  I  do  not  know  what  to  do  for  you.  I  have 
nothing  to  eat,  but  I  will  do  what  I  can.  Wife,  give  me  my  whistle 
and  paint."  Then  he  combed  his  hair  and  painted  himself  white  all 
over.    Going  out,  he  went  to  a  dead,  bare  tree,  which  leaned  ever  the 

'For  the  id6a  of  sharpening  a  leg,.see  also  Nos.  io8,  loq,  and  Journ.  Am.  Folk  Lore,  XIII, 
169  (Cheyenne).  For  the  imitation  of  the  host  by  diving  through  the  ice,  cf. -J.  O.  Dorsey,  Contr. 
N.  A.  Ethn.,  VI,  $57;  Teit.  Traditions  of  the  Thompson  River  Indians  (Mem.  Am.  Folk  Lore  Soc,  VI), 
41;  Russell,  Journ.  .^m.  Folk  Lore,  XI,  2%  (Jicarilla  .'Apache).  See  also  Kand,  Legends  of  the 
Micmacs,  300;  Leiand,  Algonquin  Legends  of  New  England,  208. 

» Informant  B. 


114        Field  Columbian  Museum — Anthropology,  Vol.  V, 

water.  The  ice  had  frozen  heavily.  The  man  cHmbed  up  and  went 
on  a  branch  that  projected  over  the  lake,  and  sang-  four  times.  At 
the  end  of  each  song-  he  whistled  and  bent  forward  as  if  about  to  jump 
down.  The  fourth  time  he  really  jumped,  and  striking  the  ice,  broke 
through  and  went  under  it.  He  was  out  of  sight  a  long  time,  but 
finally  the  ice  near  the  opp>osite  shore  cracked  and  broke  and  the  man 
emerged  with  a  beaver  in  each  hand.  He  came  back  and  said  to  his 
wife :  "Cook  this.  Now  I  have  something  to  eat."  His  wife  skinned, 
the  beavers  and  they  had  plenty. 

Nih'a^^a''  had  watched  him  closely,  and,  after  the  men  had  eaten, 
they  talked.  When  Nih'a"ga"  prepared  to  leave,  he  said :  "My  friend, 
I  think  we  are  alike.  I  have  the  same  powers  as  you ;  I  also  have  water 
where  I  live,  and  my  tent  is  painted  like  yours.  Now  I  am  going,  but  I 
want  you  to  come  to  me.  Then  you  will  see  me  do  what  you  have  done.'* 
The  other  man  said :  "Thanks,  my  friend ;  I  will  surely  come  to  see 
you  soon."  As  soon  as  N'ih'a^ga"  got  out  of  sight  of  his  friend,  he 
began  to  run  and  ran  all  the  way  home.  Before  he  reached  his  tent 
he  called  to  his,  wife:  "Take  down  the  tent,  we  will  go  to  another 
place  tO'iive!"  His  wife  began  to  strike  the  tent.  "While  you  get 
ready  to  move  I  will  kok  for  the  new  place  to  camp,"  said  Nih'a"(^''. 
He  found  a  lake  which  had  a  dead  tree  at  its  shore,  looking  like  the  lake 
and  tree  which  the  other  man  had.  He  returned  to  his  wife  and  to- 
gether they  went  to  that  place.  Then  he  got  clay  of  diflFerent  colors, 
and  said  to  his  wife:  "Stretch  out  the  tent  covering;  this  is  a  new 
place  for  us  to  live  and  we  must  paint  our  tent  freshly."  Then  he 
painted  the  tent  skin,  set  up  the  same  number  of  poles  as  the  other  man 
had  had,  painted  them  as  he  had  seen  them,  and  made  the  fireplace  just 
like  the  other  one.  When  he  had  finished  all  this  he  helped  his  wife  to 
put  up  the  tent,  fastening  feathers  and  tails  of  the  same  kind  as  he 
had  seen,  to  the  tent  and  the  tent  poles.  He  also  painted  -the  door  of 
the  same  color.  Then  he  waited  for  the  other  man.  Finally  he  saw 
him  coming.  He  ran  inside  and  said  to  his  wife :  "Come,  sit  here ! 
My  friend  is  coming  to  visit  us ;  he  will  remain  some  time.  We  must 
treat  him  well."  He  made  her  sit  down  in  a  certain  place,  thoup^h  she 
did  not  know  the  reason.  He  told  her :  "Do  not  cook  for  him  till  I 
tell  you  to."  The  other  man  came  up  and  saw  the  tent  and  thcught: 
''Indeed,  he  has  a  tent  painted  just  like  mine.  He  must  have  the  same 
medicine."  Then  he  coughed.  "Come  inj  my  friend,  come  in,  and  sit 
down  here,"  said  Nih'a"Qa".  He  made  him  sit  in  the  same  place  as  he 
himself  had  sat  in  in  the  other's  tent.  After  a  while  he  also  said  •  "Well, 
my  friend,  I  have  nothing  to  give  you  to  eat."     Then  he  told  his  wife 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        115 

to  give  him  His  whistle  and  paint,  and  he  combed  himself  with  a  por- 
cupine tail.  "Mix  this  paint  with  water  and  stir  it,"  he  said  to  his 
wife.  She  continued  to  look  at  him  questioningly,  not  knowing  his  in- 
tentions. Then  he  undressed  and  began  to  paint  himself.  Soon  he  said 
to  his  wife :  "Paint  me  here  where  I  cannot  reach  myself.  We  have 
nothing  to  eat  and  must  do  something  for  our  visitor."  Then  he  went 
out  and  climbed  the  tree  and  stood  on  a  large  projecting  limb ;  he 
sang  the  same  song  that  the  other  man  had  sung,  and  whistled  and 
made  the  same  motions  as  he.  But  the  fourth  time  he  became  afraid 
and  was  about  to  draw  back  from  the  jump,  when  he  slipped  and 
dropped.  He  fell  on  his  legs  and  belly  and  broke  his  bones.  He  said : 
"My  friend,  I  must  have  made  some  mistake.  Previously  I  have  suc- 
ceeded in  doing  this.  This  time  I  must  have  forgotten  something." 
The  other  man  touched  and  felt  him  all  over  the  body  and  thus  cured 
him.  Nih'a'^ga'^  continued  to  make  explanations,  saying  that  he  must 
have  made  a  mistake.  The  other  man  only  said:  "I  am  sorry  that 
you  hurt  yourself."  Then  he  combed  and  painted  and  ornamented 
himself.  All  of  them  went  out  to  the  tree  again.  The  ice 
was  so  thick  that  it  had  not  broken  when  Nih'a^Qa"^  fell  on  it.  The 
other  man  sang  in  the  tree,  motioned  four  times,  and  jumped  down. 
The  ice  cracked  and  opened  and  he  disappeared.  He  was  away  a  long 
time.  Meanwhile  Nih'a°ga°'s  wife  began  to  abuse  him :  "You  fool ! 
You  tried  to  do  what  you  did  not  have  the  power  to  do.  You  are  un- 
able to  do  this !"  There  was  a  cracking  noise,  the  ice  opened,  and  the 
man  came  out  with  two  large  fish,  which  he  dragged  over  the  ice  to 
where  ]Srih'a"(;a°  was :  "Here,  my  friend,  take  these  fish.  1  am 
ashamed  and  am  going  home,"  he  said,  and  went  away. — K. 

59. — Medicine-Man  Kingfisher  dives  through  the  Ice. 

There  was  once  a  man  (medicine-man),  who-  had  camped  alone 
with  his  wife.  One  day  a  friend  came  to  visit  them.  "Come  in !"  said 
the  medicine-man  to  the  visitor.  So  his  friend  went  in  and  took  his 
seat  at  the  back  of  the  tipi.  "My  friend,  you  have  come  to  us  at  the 
wrong  time,  for  we  have  no  food  to  give  you,"  said  the  medicine-man. 
Then,  turning  to  his  wife,  he  said :  "Old  woman,  our  friend  is  here ; 
we  must  get  him  something  to  eat.  Go  over  to  the  lake  and  see  if  there 
is  a  leaning  tree."     ' 

So  she  went  over  to  the  lake,  which  was  covered  with  thick  ice, 
and  found  in  its  center  a  leaning  tree.  The  wife  returned  and  told 
her  husband  that  there  was  a  leaning  tree  standing  in  the  center  of  the 
lake.    The  medicine-man  then  painted  his  body  with  charcoal,  took  his 


ii6         Field  Columbian  Museum — ^Anthropology,  Vol.  V. 

bone  whistle  and  went  to  the  lake  with  his  friend  to  watch  him.  He 
then  blew  the  bone  whistle,  and  at  the  same  time  made  four  leaping 
motions,  the  fourth  time  making  a  plunge  to  the  ice  below,  in  which 
he  made  a  circular  hole,  and  passing  under  the  ice  he  brought  out  two 
beavers  in  both  hands  at  the  eastern  part  of  the  lake.  "Well,  friend, 
this  is  the  way  I  have  to  furnish  you  a  meal  at  my  tipi,"  said  the  man. 
So  they  both  went  to  the  tipi  dragging  the  beavers. 

The  medicine-man  skinned  the  beavers  and  gave  the  meat  to  his 
wife  to  cook  for  his  friend.  The  visitor  took  his  seat  in  the  back  of  the 
tent,  while  the  woman  placed  the  meat  in  a  kettle  to  cook,  closely 
watching  the  man  the  while.  When  the  meat  was  done,  the  medicine- 
man and  his  wife  ate  a  good  meal  with  their  friend. 

"My  good  friend,  you  treat  me  well ;  you  possess  the  same  power 
that  I  have,"  said  the  visitor,  and  he  continued,  "You  shall  come  over 
to  our  camping  place ;  it  is  but  a  short  distance  from  here.  I  shall  look 
for  you  to-morrow." 

So  he  started  ;off  on  a  run  over  the  hill,  and  came  puffing  and 
blowing  to  his  home.  When  he  had  reached  his  tipi  he  said  to  his  wife. 
"My  old  woman,  make  haste  and  take  down  our  tent  and  have  every- 
thing r^ady  to  move;  I  am  going  ahead  to  select  a  place  for  it."  So 
he  went  ahead,  down  the  river  until  he  came  to  a  lake  all  covered  with 
thick  ice,  and  there  was  a  leaning  tree  standing  in  the  center  of  the 
lake.  Then  he  went  back  to  his  tipi,  told  his  wife  to  pack  up,  and 
together  they  started  off  to  the  place  selected  for  the  tipi.  When  they 
got  there  the  man  noted  the  distance  from  the  tipi  to  the  lake  and  that 
the  tipi  faced  toward  the  sunrise  [so  that  the  conditions  might  be  the 
same  as  he  had  found  them  while  visiting  the  medicine-man],  when 
they  pitched  the  tent  accordingly. 

"My  old  woman,"  said  he,  "build  a  big  fire !"  "Why  do  I  have  to 
do  that?  It  is  not  necessary,"  said  the  wife.  "I  want  to  get  some  char- 
coal to  paint  myself  with  to-morrow,"  said  the  man,  "for  my  friend  the 
medicine-man  is  coming  to  see  us  to-morrow." 

The  wife  did  as  she  was  ordered.  Early  on  the  next  morning  he 
told  his  wife  not  to  build  a  fire  until  he  had.  gathered  the  charcoal. 
After  he  had  gathered  the  charcoal  his  wife  started  the  fire,  cooked  the 
food  and  they  ate  breakfast.  He  then  gave  the  charcoal  to  his  wife 
that  she  might  pound  it  into  paint. 

Now  the  wife  went  out  to  straighten  the  ear  flaps  of  the  tipi  and 
saw  a  man  standing  a  short  distance  from  it.  Then  she  went  into  the 
tipi  and  told  her  husband  that  somebody  was  standing  outside  of  the 
tipi.     It  was  his  friend,  the  medicine-man. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        117 

"Come  in !"  said  the  man  in  the  tipi.  The  medicine-man  went  in 
and  took  a  seat  at  the  back.  He  found  him  lying  across  his  bed,  and 
now  the  man  began  pulling  out  his  beard. 

"Friend."  said  he  to  the  medicine-man,  "you  have  come  at  the 
wrong  time ;  we  liave  no  food  to  give  you ;  but  I  shall  manage  to  get 
some."  "Get  that  paint  which  I  used,  and  give  it  to  me ;  I  am  going 
to  paint  myself  with  it.  This  friend  of  mine  can't  be  here  on  a  visit 
witjiout  having  something  to  eat,"  said  the  man  to  his  wife. 

So  his  wife  got  the  charcoal  and  he  painted  himself,  took  out* his 
bone  whistle  which  he  had  made  in  the  mean  time  since  he  had  visited 
the  medicine-man.  "My  friend,  come  along  to  the  lake,"  said  he  to 
the  medicine-man.  So  they  went  away  to  the  lake.  "Now,  friend,  go 
and  stand  at  the  same  place  that  I  stood  when  you  got  the  food  for 
me."  . 

Then  he  began  blowing  his  whistle,  made  four  leaping  motions, 
the  fourth  time  plunging  head  and  hands  first  to  the  ice  below.  When 
his  head  struck  the  ice,  he  was  senseless  for  a  time.  When  he  came  to, 
the  medicine-man  said,  "Friend,  you  have  disgraced  me.  You  should 
have  watched  me  closely  if  you  wanted  to  be  successful  in  diving."  Now 
the  medicine-man  went  to  him  and  cleaned  him  up  as  much  as  possible, 
and  told  him  to  be  careful  thereafter.  "Oh!  I  think  I  made  a  slight 
blunder,"  said  the  man,  "that  is  the  reason  I  failed." 

The  medicine-man  went  back  to  the  man's  tent  and  asked  his  wife 
for  the  black  paint.  "That  foolish  man !  He  ought  to  be  ashamed  I 
The  idea  of  trying  to  do  such  a  thing  without  understanding  the  right 
way !"  she  said,  then  gave  the  black  paint  to  the  medicine-man,  who  at 
once  painted  his  body  and  returned  to  the  lake  where  his  friend  was 
waiting. 

The  medicine-man  took  the  bone  whistle  and  'climbed  the  tree. 
"Now,  my  friend,  watch  me  closely,"  said  he,  and  he  blew  the  bone 
whistle.  Four  times  he  made  a  leaping  motion,  the  fourth  time  plung- 
ing straight  down  into  the  ice,  where  he  made  a  big  circular  hole.  He 
went  down  into  the  water,  under  the  ice,  and  came  up  on  the  eastern 
side  of  the  lake  with  two  beavers  in  both  hands. 

"This  is  the  way  I  do  when  I  am  hungry,"  said  the  medicine-man. 
"If  you  wanted  to  be  successful  on  my  behalf,  you  should  have  watched 
me  carefully  at  the  lake.  Your  failure  to  furnish  a  meal  disgraces  me 
somewhat."  So  they  went  to  the  tipi  with  the  two  beavers.  The  man 
called  his  wife,  skinned  the  beavers,  and  gave  them  tp  her  to  cook  for 
the  medicine-man.  When  the  meat  was  cooked  the  wife  gave  the  med- 
icine-man a  good  meal  of  the  beavers  he  had  gotten  out  of  the  lake. 


^i8         Field  Columbian  Museum — Anthropology,  Vol.  V. 

"My  friend  treated  me  well,  and  gave  me  a  good  meal,"  said  the 
medieine-man,  smiling.  "Yes,  you  and  I  have  the  same  wonderful 
tricks,  but  this  time  I  must  have  made  a  mistake  in  plunging.  That 
is  the  reason  I  didn't  succeed,"  said  the  man.  "Well,  my  good  friend, 
I  am  much  obliged  tO'  you  for  this  meal,"  said  the  medicine-man,  smil- 
ing, "you  may  keep  the  meat,  for  I  am  going  home."  So  he  started 
toward  his  tent,  and  when  he  entered  he  was  laughing  so  much  that 
his  wife  was  curious.  So  she  asked  him  why  he  was  laughing  so  much. 
"Well,"  said  he,  "my  friend  whO'  was  here  a  short  time  ago  tried  to  do 
the  same  way  I  did  at  the  lake,  but  failed." 


The  medicine-man  was  gifted  by  a  Kingfisher,  but  the  other  man 
v/ho  tried  to  imitate  the  trick,  failed.  The  story  also  teaches  generosity 
and  good  will  to  strangers,  to  do,  if  possible,  as  much  for  them  in  re- 
turn for  favors  received. — D. 

Told  by  Adopted.    Cf.  Nos.  57  and  58;  see  note  to  No.  57. 

60. — Nir'a^ca"^  imitates  his  Host. 

Nih^a^ga^  went  down  to  the  river  and  came  to  a  tipi  where  there 
were  a  man  and  wife.  When  he  stopped  at  the  dicor,  he  was  welcomed 
and  invited  to  enter.  "Well,  Nih'a"<;a'^,  come  in!  I  am  sorry  that  I 
•cannot  give  a  meal  at  once.  I  have  just  eaten  the  last  food  we  had," 
said  the  man.    Nih^a^ga"^  looked  at  the  man  and  wife  carefully. 

"Say,  my  wife,  old  woman,  go  and  get  a  slice  of  bark  and  bring 
it  inside ;  also  a  stick,"  said  the  man.  So  the  woman  wxnt  out  and  got 
a  piece  of  cottonwood  bark  and  a  small  stick  and  brought  them  in. 
"Put  the  stick  into  the  bark  and  hold  it  to  the  fire !"  said  the  man  The 
v/oman  [wife]  did  as  she  was  instructed.  The. bark  turned  into  ten- 
derloin, well  roasted.  The  wife  then  took  the  roasted  meat  and  beat 
it  and  placed  it  in  a  wooden  bowl.  "Well,  this  meat  is  dry ;  what  shall 
we  have  for  tallov»^?"  said  the  wife.  The  man  took  the  comb  and 
combed  his  wife's  hair,  parted  the  hair  in  the  middle,  and  after  he  had 
parted  it,  he  took  a  parting  hair-stick  and  rubbed  it  in  the  red  paint 
bag  and  made  a  red  streak  from  her  forehead  to  the  back  of  her  neck. 
"Bring  me  the  axe  and  then  sit  down  and  face  toward  me,"  said  the 
man  to  his  wife.  So  the  woman  sat  down  as  directed  and  looked  down 
to  the  ground.  The  husband  took  the  axe  and .  raised  it,  making  a 
motion  toward  her  head  three  times.  At  the  fourth  time,  he  struck  her 
in  the  center  of  her  head,  and  the  skull  opened  along  the  red  painted 
line  or  streak.    The  woman  sat  still,  alive,  while  the  man  reached  over 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        119 

to  her  skull  and  produced  the  brain  and  converted  it  into  the  tallow. 
He  did  not  take  all  of  it,  but  left  some.  He  then  gave  it  to  this  wife 
and  she  mixed  it  with  the  dry  meat,  which  made  a  nice  delicious  pem- 
mican.  The  wife  dished  out  the  pemmican  to  the  visitor,  who  ate  it. 
Nih'a"ga°  watched  every  movement  of  the  man  and  wife. 

"Well,  my  partner,  I  am  obliged  to  you  for  the  kindness  and  gen- 
erosity, and  I  want  to  tell  you  plainly  that  you  and  I  possess  the  same 
tricks. or  power  in  obtaining  food,  when  necessary.  1  wish  you  would 
come  over  to  "my  place  some  time,  and  see  my  wife  and  lodge,"  said 
;Nih'a''9a".  "All  right,  we  shall  be  over  later  on,"  said  the  man. 
Nih'a"9a"  got  up  and  went  back  to  his  tipi. 

"Say,  wife,  I  want  you  to  be  prepared  and  understand  what  I  shall 
do  when  my  friend  comes  to  see  us,"  said  Nih'a"<;a°.  "When  he  comes 
1  shall  say  to  him  before  you  that  we  are  just  out  of  food,  and  will  tell 
him  that  we  would  provide  something.  When  he  comes  inside,  I  shall 
order  you  to  get  a  strip  of  cottonwood  bark,  and  you  will  also  get  a 
small  stick.  Then  you  will  place  the  stick  into  the  bark  and  hold  it 
over  the  fire.     It  will  then  turn  into  real  meat,"  said  Nih'a°<;a". 

One  day  the  man  did  come  to  the  front  of  the  door.  "Come  in ! 
Come  in,  partner !  You  have  come  to  us  when  we  are  just  out  of  food ; 
but  at  any  rate,  be  seated !"  said  Nih'a^ga".  "Go  out  and  get  a  strip  of 
cottonwood  bark  and  a  small  stick,"  said  he  to  his  wife.  The  wife  did 
sc.  and  soon  had  this  bark  over  the  fire,  which  actually  roasted  an<l 
turned  into  real  tenderloin  meat.  The  wife  then  took  the  roasted  meat 
and  beat  it  fine  and  placed  it  in  a  wooden  bowl.  ''Well,  what  shall  we 
have  for  tallow?"  said  the  wife.  "Bring  a  comb  and  sit  in  front  of 
me !"  said  he.  So  he  combed  her  hair  and  parted  it  in  the  middle  and 
made  a  red  streak  over  her  head!  "firing  me  an  axe,  and  sit  down 
facing  me !"  said  he.  This  the  wife  was  a  little  afraid  to  do,  but  finally 
consented  to  do  it.  9o  he  took  the  axe  and  motioned  it  three  times 
toward  her.  At  the  fourth  time  he  struck  her  and  broke  the  head  into 
several  pieces,  causing  her  to  bleed  much.  She  was  killed.  "Well ! 
Well !  I  have  not  followed  the  exact  method.  I  should  have  obeyed 
the  rule.  I  am  sorry  for  you,  my  dear  wife,"  said  Nih'a"qa'',  turning  to 
comfort  her ;  but  she  was  motionless.  The  visitor  laughed  and  went  to 
the  dead  woman  and  rubbed  her  and  she  was  entirely  healed. 

"Now  watch  me  carefully,  Nih'a"ga°,"  said  the  visitor.  "Bring 
me  that  axe  and  sit  down,"  said  he.  (Of  course  the  woman  was 
cleansed  from  death,  and  appeared  like  the  wife  of  the  visiter,  not 
..Nih'a^Qa'^'s.)  He  took  the  axe  and  made  a  motion  three  times,  and  the 
fourth  time  struck  her  on  the  head.    The  woman  was  still  sitting  alive 


I20        Field  Columbian  Museum — Anthropology,  Vol.  V. 

and  the  man  took  the  brains  out  and  ordered  her  to  make  a  good  pem- 
mican.  She  did  so.  "Nt>w,  partner,  take  this  and  eat  it,"  said  the 
visitor. — D. 

Told  by  Adopted.  For  the  changing  of  bark,  etc.,  into  food,  see  also  No.  14S.  It  may  be 
noted  in  this  connection  that  in  a  Wichita  story  of  Hawk  and  Four  Dogs,  the  meat  which  had  served 
as  food  changed  into  the  bark  of  trees. 

61. — Nih'a'^can  imitates  his  Host.' 

Nih'a"ca''  arrived  at  a  tent  that  stood  alone.  "Well,  Nih'a^^a", 
where  are  you  going?"  the  man  said  to  him.  ''My  friend,  you  have 
come  to  me  at  the  wrong  time,  but  what  I  can  give  you,  you  shall  have 
to  eat,  so  come  in."  Then  Nih'a^qa*^  went  in.  "Let  the  food  come 
down,"  said  the  man.  "Let  the  food  come  down,"  he  said  again.  "lAtt 
the  food  come  down,"  he  said.  "Let  the  food  come  down,"  he  said  the 
fourth  time.  When  he  had  called  the  fourth  time,  meat  of  all  kinds  fell 
down  in  front  of  the  tent.  "Come,  give  Nih'a°9a°  his  food,"  the  man 
said  to  his  wife. 

Then  Nih'a^ga"  said :  "You  and  I,  my  friend,  are  alike.  We  have 
the  same  power.  You  in  your  turn  must  come  over  to  my  tent."  After 
he  had  finished  eating,  he  went  back  to  his  tent.  He  said  to  his  wife : 
"Hurry,  old  woman,  load  your  children  with  food.  He  is  coming  to  us 
in  order  to  eat."  Then  he  told  his  children :  "When  I  call  four  times 
all  of  you  drop  your  bags  of  food  in  front  of  the  tent.  Listen  and  re- 
member well  what  I  tell  you."  Then  the  man  arrived  where  Nih'a"ga° 
had  his  tent.  "Heii,  bring  the  food,"  said  Nih^a°9a'^.  Four  times  he 
called  thus.  After  he  had  finished  saying  it  four  times,  his  children, 
however,  did  not  come.  "Well,  miserable  children,  I  wonder  what  they 
are  doing,"  he  said,  and  went  outside.  Then,  behold !  his  children 
were  all  fast  asleep — although  he  had  said  that  he  was  a  medicine-man. 
Having  found  them,  he  beat  them  severely. — K. 

62. — NiH'X'^gA^  and  the  Uwarf.^ 

Nih'a^ga"  was  going  down  the  river.  He  found  a  dwarf  standing 
up.  He  stopped,  looked  at  him,  and  wondered  for  some  time.  Then  he 
determined  to  kill  the  dwarf.  He  seized  him  and  threw  him  on  the 
ground.  The  dwarf  fell  and  appeared  dead ;  his  eyes  were  shut  and 
his  breath  did  not  come.  Then  Nih'a°(;a°  took  him  on  his  back  and 
carried  him  homeward.  As  he  went  through  the  timber  the  dwarf 
seized  a  limb  and  held  it  fast.    Nih'a"qa''  pulled  with  all  his  might  and 

»  From  a  text,  informant  A. 
'Informants  I. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        121 

suddenly  the  dwarf  let  go  and  struck  him  in  the  eye.  "That  hurts," 
said  Nih'a"(ja'',  and  laid  his  burden  en  the  ground.  He  thought  that 
the  dead  dwarf's  hand  had  caught  in  the  brush  and  being  "suddenly 
released  had  swung  around  and  hit  him.  So  he  stepped  on  the  dwarf's 
arms  and  they  appeared  to  break.  He  put  him  on  his  back  again  and 
went  on.  As  he  continued  through  the  timber  the  dwarf  again  hit  him 
in  the  face.  "I  thought  I  had  killed  him,"  said  Nih'a°ga''.  Then  he 
pulled  out  his  arms  and  stepped  on  them  again,  and  when  he  felt  of  an 
arm  it  hung  loose  as  if  it  were  broken.  Meanwhile  his  eye  was  swelling 
and  hurt  him  very  much.  He  went  on  again  and  a  third  time  the 
dwarf's  hand  struck  him.  Again  he  broke  his  arms,  and  taking  him  up, 
went  on.  When  he  came  near  his  tent  he  was  tired  and  laid  the  dwarf 
down.  When  he  reached  his  tent  he  told  his  wife,  "I  have  killed  a  dan- 
gerous being,  one  of  the  Ha'^tceciitehi  (little  people).  His  wife  said: 
"What,  you  have  killed  a  dwarf?  They  are  very  dangerous  persons  to 
meet.  Are  you  sure  that  you  have  really  killed  him?"  "Yes,  I  have 
killed  one.  Go  to  that  place  and  you  will  find  him.  Do  you  not  see 
the  marks  I  bear?"  and  he  told  her  how  he  had  been  struck  by  the 
dwarf's  arm.  Then  the  woman  went  where  he  had  told  her;  but  the 
dwarf  was  gone.  She  came  back  and  told  her  husband,  "The  dwarf 
has  gone !"  "Well,"  said  Nih'a"<;a°,  "then  he  was  hitting  me  !  He  held 
the  limbs,  and,  letting  go  of  them,  struck  me.  Well,  it  is  too  late  now." 
— K. 

63. — The  Woman  and  the  Horse.* 

A  tale  (a'^gita^)  of  the  Southern-people  (na^wuunenitana").  Once, 
as  the  Southern-people  were  traveling,  a  woman  missed  a  colt,  and  went 
back  towards  the  place  they  had  left,  looking  for  it.  As  she  was  on 
her  way,  she  saw  a  person  coming  toward  her  on  the  trail.  .She 
stopped.  It  was  a  }'oung  man,  and  he  came  to  her,  but  she  wtondered 
why  she  did  not  knew  him.  He  was  a  wild  horse  (nahou).  She  asked 
him:  "Where  are  you  going?"  He  said:  "I  came  to  get  you.  I 
want  to  marry  ycu."  She  did  not  know  what  to  say.  After  a  time 
she  said :  "Well,  you  may  marry  me."  The  young  man  told  her :  "Let 
your  horse  go  and  come  with  me."  So  she  let  the  horse  that  she 
had  been  riding  go  and  went  with  the  young  man.  The  horse  went 
back  along  the  trail  and  reached  the  camp.  When  it  came  l)ack  alone, 
the  woman's  husband  did  not  know  what  to  think.  "It  must  have 
thrown  her  off  and  run  away  from  her  and  come  home  alone,"  he  said. 

'  From  an  unfinished  text  from  informast  B.  Though  incomplete,  it  is  given  for  comparison 
with  a  Gros  Ventre  tale. 


122         Field  Columbian  Museum — Anthropology,  Vol.  V. 

He  went  back  to  look  for  her  at  the  place  where  he  had  last  seen  her. 
He  COUI4  not  find  even  her  tracks  and  began  to  cry.  Next  morning  all 
the  people  looked  for  her.  They  were  camped  there  a  long  time  trying 
to  find  her.  Then  they  moved  to  where  buffalo  were  plenty,  giving  her 
up  as  surely  lost.    Her  husband  mourned  for  her. — K. 


64. — How  THE  Dwarfs  were  killed.' 

Once,  when  the  people  had  killed  buffalo  at  some  distance  from 
their  camp,  the  dwarfs  came  to  help  them  skin  the  buffalo  and  to  beg 
for  food.  They  would  sit  close  to  a  buffalo,  and  when  the  people  asked 
them,  "What  part  do  you  want?"  the  dwarfs  would  say,  'T  want  the 
heaviest  part  of  the  meat."  The  people  would  answer,  "We  do  not 
know  which  is  the  heaviest  part.  What  do  you  want?"  "The  heavi- 
iest  part  of  the  meat,"  the  dwarfs  continued  to  say.  Then  the  people 
told  them,  'Tick  out  what  you  want" ;  and  the  dwarfs  took  the  lungs. 
Meanwhile  a  person  had  gone  to  the  dwarfs'  camp  and  there  saw 
hearts  with  arteries  hanging  up.  He  took  an  awl  and  pricked  each  of 
the  hearts.  Out  on  the  prairie  the  dwarfs  dropped  dead.  Only  one 
little  one  was  left.  "Whose  is  this?"  "It  is  my  heart,"  said  the  little 
boy  pitifully.  He  had  been  left  at  home  to  watch  the  hearts  of  the 
others.  Then  the  person  stuck  this  heart  also  and  the  dwarf  boy  fell 
dead.— K. 

65. — How  the  Cannibal  Dwarfs  were  killed. 

A  man  was  traveling  along  the  river  in  search  of  game.  He  went 
up  a  hill  to  look  for  some  kind  of  animal,  but  he  saw  that  the  atmos- 
phere was  smoky  in  the  timber.  So  he  walked  to  the  place,  and  found 
a  tipi  by  itself.  "Somebody  is  coming,  somebody  stops  at  the  door, 
somebody  walks  from  the  door,  somebody  is  walking  around  the  tipi, 
somebody  stops  at  the  door  and  waits  for  admittance,"  said  some  one 
inside.  So  this  hunter  went  in  and  saw  a  small  man  (Hashashihi, 
which  means  dwarf  person),  sitting  alone,  and  he  was  blind.  "Well! 
Well !  You  are  the  only  good  person  bringing  yourself  for  food,"  said 
the  dwarf,  moving  himself  and  looking  tip  in  the  air.  "Well,  yes,  I 
came  to  deliver  myself  to  you.  I  am  very  fat  and  I  know  that  you  will 
relish  the  meat  with  your  folks"  (relatives),  said  the  man.  "Thank 
you !  that  is  what  I  need,"  said  the  dwarf.  "I  suppose  you  are  hungry 
and  ready  to  take  me,"  said  the  man.     "Oh,  no !    You  may  wait  until 

'  Informants  J. 

*  Cf.  Russell,  Journ.  .Am.  Folk  Lore,  XI,  262  (Jicarilla  Apache). 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        123 

my  relatives  return,"  said  the  dwarf.  "All  right,  I  shall  wait  patiently, 
but  excuse  me  for  a  short  time,"  said  the  man,  going  out. 

This  man  went  and  cut  a  stick,  which  he  sharpened  at  one  end, 
and  went  into  the  tipi  with  it.  "Now,  partner,  what  are  these  things 
suspended  to  the  tipi  poles?"  (around  the  wall  of  the  tipi),  said  the 
man.  "Well,  young  man,  those  are  hearts  belonging  to  my  relatives," 
said  the  blind  dwarf.  ''Well,  then,  partner,  can  you  tell  whose  heart 
this  is?"  said  the  man,  with  his  sharp  stick  pointing  to  one.  "That 
is  my  father's  heart,"  said  the  dwarf.  The  moment  he  told  it  to  the 
man,  the  man  punched  it  with  the  stick. 

The  relatives  of  the  dwarf  were  out  after  food.  When  they  left 
him,  they  cooked  the  head  of  a  human  being  for  him  to  eat.  When 
the  hunter  went  in,  this  dwarf  was  sitting  at  the  bowl,  which  had  a 
skull  or  head,  well  boiled,  with  a  little  soup  in  it.  The  dwarf  was 
relishing  the  soup.  The  father  dropped  dead  as  the  visitor  thrust  the 
stick  into  his  heart,  while  they  were  still  away  from  the  tipi  looking 
for  human  food.    It  was  a  very  hard  blow  to  the  family. 

After  this  man  had  struck  the  heart  of  the  father,  and  so  killed 
him,  he  then  asked  the  dwarf  to  whom  the  next  heart  belonged.  The 
dwarf  said  that  it  belonged  to  his  mother.  After  the  dwarf  had  spoken 
the  word,  the  man  punched  it  'with  a  sharp  stick;  the  owner  of  it 
dropped,  being  out  and  away  from  the  tipi.  This  man  asked  the  dwarf 
who  were  the  owners  of  the  different  hearts,  and  pierced  them  with 
the  sharp  stick,  until  he  came  to  the  last  one  at  the  door.  "Whose 
heart  is  this,  partner?"  said  the  man.  "Well,  that  is  my  own  heart, 
partner,"  said  the  dwarf.  The  man  pierced  it,  and  the  dwarf  gave  up 
suddenly  and  died. 

Thus,  these  small  people  who  left  their  hearts  at  home  to  do  the 
mischief  (killing  and  eating  human  flesh),  were  exterminated.  They 
were  dwarfs,  and  their  appearance  cruel,  and  their  speech  or  voice  was 
like  that  of  children. 


These  small  people  were  cannibals.  After  they  were  searched  for 
and  their  camp-circle  located,  the  people  sent  a  prairie  fire  after  them. 
Quite  a  good  many  were  exterminated,  and  those  who  escaped  to  the 
sand-bar  were  safe,  thus  leaving  a  few  of  them.  These  people  are  with 
the  whites  now ;  or  rather,  their  descendants  are  among  them. — D. 

Told  by  Adopted.  Cf.  No.  64.  Death  from  the  pricking  of  hearts  suspended  in  a  cave  is  found 
in  two  Wichita  tales. 


124        Field  Columbian  Museum — Anthropology,  Vol.  V. 

66. — The  Cannibal  Dwarf. 

The  people  were  moving  to  another  camping  ground.  Two  young 
girls  forgot  some  things  and  went  back  to  look  for  them.  V/hen 
they  reached  the  deserted  place,  they  went  to  a  small  man  on  the 
ground.  "Where  are  you  going  to.  girls?"  said  the  small  man.  "We 
are  looking  for  the  pillows ;  have  ycu  seen  anything  of  them,"  said  the 
girls.  Instead  of  telling  them,  he  asked  them  what  their  names  were. 
One  of  them  told  him  that  her  name  was  Bracelet,  and  the  other  one 
was  called  Thick  Hair.  (Warquney  means  bracelet,  but  really  refers 
to  comb;  and  Bathaney  means  thick  hair,  so  it  refers  to  the  hair  of 
the  vulva.)  "Oh,  my  goodness!  It  sounds  well  for  you!"  said  the 
man,  laughing  heartily  and  turning  away  from  the  girls.  "Well,  what 
do  you  call  yourself?"  said  he  to  the  other  one.  "My  name  is 
Bathaney,"  said  the  girl.  "Oh,  is  that  so!  That  is  an  appropriate 
name.  It  is  surely  the  right  kind  of  a  name,"  said  the  small  man, 
laughing  heartily,  but  facing  away  from  them.  This  small  man  con- 
tinually asked  them  their  names,  but  when  they  told  them  repeatedly, 
he  would  laugh,  turning  his  back  to  them.  He  did  this  because  he 
saw  that  he  had  the  advantage  of  them.  He  asked  the  name  of  one, 
after  turning  his  back  to  them,  but  both  girls  had  run  away  from  him 
and  had  gone  down  the  creek,  out  of  sight. 

''Oh !  Warquney  and  Bathaney !  where  are  you  ?  Come  over  again , 
I  will  tell  you  something,"  said  the  small  man.  "Next  time  I  shall  not 
turn  my  back  to  you  and  laugh,"  said  the  man.  But  the  girls  did  not 
come,  and  were  glad  to  get  away ;  for  they  were  afraid  of  him.  This 
small  man  would  have  outraged  them  and  killed  them  for  food ;  that 
was  the  reason  he  tried  his  best  to  delay  them. — D. 

Told  by  Adopted. 

67. — The  Dwarf  who  tried  to  catch  a  Woman.' 

A  dwarf  was  watching  for  women.  Some  women  were  out 
berrying.  A  girl  became  separated,  and  the  dwarf  surprised  her.  He 
said :  "You  are  alone,  young  woman.  Even  if  you  do  not  comply  with 
my  wishes,  I  will  compel  you.  Here  is  my  bow,"  and  he  showed  her  his 
bow,  which  was  made  of  a  short  rib,  and  had  a  string  of  tendon 
(hitiita").  The  girl  said  to  him:  "It  is  true  that  I  am  alone  and  that 
you  can  overpower  me.  I  cannot  escape.  But  first  go  into  the  river  and 
wash  yourself.  Your  hair  is  uncombed  and  matted,  your  face  is  dirty." 
The  dwarf  consented,  and  entered  the  river.    He  ducked  his  he?d  under 

'  Informants  J. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        125 

,  and  immediately  looked  up  again.  "I  am  not  going  off,"  said  the  girl. 
"Do  not  be  afraid  that  I  will  try  to  run  away  from  you.  I  am  in  your 
power,  your  captive."  So  he  submerged  his  head  again.  The  girl  had 
come  close  to  the  bank  and  now  slipped  into  the  water,  and  hid  under 
the  long  overhanging  grass  of  the  bank,  which  concealed  her  head. 
The  dwarf  emerged,  looked,  did  not  see  her,  carne  out  of  the  river, 
looked  for  her,  but  could  not  find  her.  He  went  about  all  day  and 
night,  crying.  He  said:  "Non  copulabo,  perdidi."  In  the  morning  the 
people  came,  calling  the  girl  by  name.  "Here  I  am,"  she  said,  and  came 
out,  and  told  them  what  had  happened.' — K. 


68. — The  Dwarf  who  caught  a  Woman.' 

There  was  a  camp-circle.  At  night  a  dwarf  (ha^tceciitehi)  came 
secretly,  l,ike  young  men  Who  go  close  to  the  tent  of  a  girl.  He  stood 
behind  a  dead  tree.  A  girl  came  out  of  a  tent.  He  went  to  her,  closed 
her  mouth,  and  carried  her  off.  She  tried  to  cry,  but  he  said  to  her : 
"Do  not  cry;  I  am  taking  you  to  where  you  will  have  abundance  of 
food ;  do  not  be  frightened,  you  will  never  be  hungry."  As  he  continued 
to  carry  her  away,  she,  however,  still  cried.  Finally  they  reached  the 
place  where  the  dwarfs  lived,  and  she  remained  with  him  as  his  wiie, 
while  he  constantly  provided  meat  for  her.  Then  a  boy  was  born  to  her 
and  grew  up  to  be  old  enough  to  talk.  Once  when  the  boy  cried,  the 
woman  asked  him:  "What  is  the  matter?"  The  little  boy  said':  'T 
want  to  see  my  grandparents."  Then  his  father  came  home,  bringing 
meat,  but  the  child  would  not  stop  crying.  The  dwarf  asked  what  was 
the  matter,  and  the  woman  told  him :  "He  wants  to  see  his  grand- 
parents." Then  the  dwarf  consented  to  visit  the  people  from  whom 
he  had  taken  the  girl,  in  order  to  satisfy  his  little  son.  When  they  came 
near  the  camp,  he  told  his  wife:  "Stand  behind  the  same  tree  where 
I  stood,  and  remain  there  until  you  are  recognized  by  some  one  of 
your  family."  They  reached  the  camp  at  night,  the  woman  carrying 
her  child  on  her  back.  Then  she  stood  behind  the  slanting  dead  tree. 
Her  sister  came  out  from  the  tent  and  saw  her  shadow  in  the  bright 
moonlight.  Looking  at  her,  she  knew  her  face,  and  ran  back  into  the 
tent,  saying:  "Mother,  some  one  is  standinjj  behind  that  tree  who 
looks  like  my  sister."  Her  mother  answered :  'You  are  foolish.  Your 
sister  went  away  mysteriously;  no  one  knows  anything  of  her."  The 
girl  went  out  and  saw  her  sister  still  standing  there.    She  \vent  in  again 

*  In  the  original  she  repeats  the  story  in  full. 
'Informants  J. 


126        Field  Columbian  Museum — Anthropology,  Vol.  V. 

and  told  her  mother,  saying  that  she  was  sure  it  was  her  own  sister, 
and  that  she  knew  her  well.  A  third  time  she  went  out  and  came  back, 
and  a  fourth  time.  Then  the  old  woman  came  out,  and  indeed  it  ap- 
peared to  be  her  own  daughter,  Avith  a  child.  She  brought  her  into  the 
tent  and  looked  at  her  closely,  and  found  it  was  surely  her  daughter. 
The  people  all  asked  where  she  had  been.  She  told  them  how  she  had 
been  seized  and  carried  off  by  the  dwarf,  how  she  had  tried  to  escape 
from  him  but  had  not  been  able,  and  how  he  had  brought  her  to  the 
camp  of  the  dwarfs  and  married  her  and  had  this  child  by  her.  She 
said :  '  Outside  at  a  distance  is  my  husband  with  meat  which  he  has 
brought  for  you.'"  Then  they  told  her  to  go  and  get  it.  While  she 
was  gone,  her  family  tried  to  take  the  child,  but  it  was  timid  and  wild 
and  feared  them.  The  woman  came  back,  bringing  elk  and  buffalo 
meat.  The  dwarf  had  told  his  wife:  "If  the  child  cries  at  night,  bring 
it  outside,  for  I  will  then  be  there  with  meat  for  you.  It  will  cry  only 
then,  and  then  I  will  be  near."  So  when  the  child  cried  again,  the 
woman  went  outside.  The  same  happened  a  third  time.  The  fourth 
time  when  she  came  out  to  her  husband,  he  told  her:  "I  will  go  away. 
If  the  child  cries  again,  do  not  bring  it  out  to  me."  When  the  boy 
cried  again,  the  people  wanted  her  to  take  him  outside  as  before,  but 
she  said:  "His  father  has  gone  to  another  country.  He  told  me  not 
to  bring  his  son  out  to  him  any  more.  He  told  me :  T  am  going  to 
another  tribe  to  become  old  and  die  there.  The  boy  will  take  my  place.'  " 
— K. 

69. — Sleepy-Young-Man  and  the  Cannibals. 

There  was  a  big  camp-circle.  The  people  were  well  pi:ovided  with 
everything.  In  one  family  there  was  a  nice  and  attractive  young  man, 
but  he  was  very  lazy.  He  was  the  last  person  to  get  up  in  the  morn- 
ing, but  because  he  had  such  a  splendid  face,  the  parents  would  not 
bother  him,  thinking  that  in  time  he  would  mend.  So  the  young  man 
was  always  lying  on  the  bed,  som.etimes  in  the  daytime. 

One  day  his  father  said  to  him :  "How  in  the  world  would  you 
ever  get  to  the  cannibals. if  you  sleep  till  this  time  of  day!  This  will 
not  do  for  a  young  man  like  you.  full  of  vigor  and  strength !  Can't 
you,  my  dear  son,  make  up  your  mind  to  get  up  like  the  rest  and  eat 
your  breakfast !  People  think  much  of  you,  on  account  of  your  looks, 
but  your  lazy  habit  does  not  please  us  and  others.  It  is  time  for  you 
to  begin  to  stand  up  and  cease  lying  on  your  bed.  Don't  think  I  wish 
to  offend  you  in  the  least,  but  this  is  for  your  own  benefit."  After  the 
young  man  had  eaten  his  breakfast  he  lay  down  again  and  went  to 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       127 

sleep  without  saying  a  single  word  to  his  father.  The  father  thought 
that  he  would  insist  on  waking  his  boy  early  every  morning,  to  cure 
his  sleepy  habit. 

The  next  morning  the  father  and  mother  had  an  early  breakfast, 
but  their  son  was  still  asleep,  snoring  until  late  in  the  day.  'Get  up, 
my  son,  it  is  late  in  the  day,  you  ought  to  be  out  like  the  rest  of  the 
boys.  You  have  nothing  to  be  ashamed  of ;  you  are  pretty  enough,  and 
your  clothes  are  of  the  best  kind,"  said  the  father,  pulling  the  blankets 
away  from  the  young  man.  The  young  man  did  not  say  anything,  but 
got  up  and  ate  his  meal.  After  he  got  through  eating  he  at  once  lay 
down  on  his  bed.  The  father  was  very  much  discouraged  on  account 
of  his  son's  idleness.  So  he  decided  to  keep  on  waking  the  young  man 
m  the  morning  to  break  up  the  habit. 

The  next  morning  the  father  again  pulled  off  the  blankets  from 
the  boy,  who  was  yet  fast  asleep.  *  Young  man,  get  up,  you  have  not  got 
to  the  cannibals  yet!"  said  the  father,  with  an  emphatic  voice.  The 
young  man  of  course  ate  his  meal,  but  didn't  mind  his  father.  *'I 
am  sure  I  do  not  know  what  to  do  with  my  son ;  he  ought  to  be  a  better 
specimen  than  heretofore,"  said  the  father.  That  night  the  old  man 
and  wife  had  quite  a  talk  about  their  son's  habit.  "Something  has  to 
be  done  to  make  our  son  act  like  a  man,"  said  they.  "He  might  be 
married,  if  he  should  get  up  earlier,  but  he  is  too  lazy  to  do  that.  He 
is  a  nice  looking  young  man.  Everybody  admires  him,"  said  the  father 
in  an  encouraging  way  to  his  wife. 

The  next  morning  the  father  and  mother  again  pulled  off  the  blan- 
kets from  their  son's  bed,  and  said :  "Well,  son,  you  are  sleeping  yet, 
while  everybody  else  is  stirring  around.  Oh !  Shame  on  you  !  Such  a 
disgraceful  habit  you  have!  It  makes  me  feel  very  much  discouraged, 
and  I  want  you  to  be  up  early  hereafter !  You  have  not  even  said  a 
single  word  as  to  whether  you  would  do  it  or  not!  If  you  sleep  this 
time  of  day  you  can  never  get  to  the  cannibals !"  said  the  father,  in  a 
rough  manner.  The  young  man  this  time  was  fully  decided  to  look 
for  the  cannibals,  but  kept  this  to  himself.  He  got  up  and  washed  his 
face,  and  ate  his  breakfast,  brushed  his  hair  and  dressed  himself  for  a 
short  walk.  The  father  and  mother  began  to  think  differently  of  their 
son,  but  in  a  short  time,  this  young  man  came  home  and  lay  down 
on  the  bed.  He  was  always  lying  on  the  bed.  Very  seldom 
did  he  sit  up  during  the  day.  That  night  the  father  and 
mother  and  the  son  all  went  to  bed  early.  In  the  morning 
the  father  again  pulled  the  blankets  off  from  their  son  and  said:  'My 
dear  son.  can't  you  do  better  than  this?    You  will  never  get  to  see  the 


128        Field  Columbian  MusEUM--ANTHROPOLOGy,.  Vol.  V. 

cannibals  if  you  sleep  until  this  time  of  day.  Will  you  try  and  act  like  a 
man,  so  that  I  may  be  proud  of  you  ?  You  were  born  a  young  man  and 
you  have  got  to  act  so,  instead  of  being  a  lazy  son  and  a  disgrace  to 
your  family.  You  must  begin  to  do  better,  if  you  wish  to  see  the  can- 
nibals," said  the  father.  The  young  man  got  up  out  of  the  bed  and 
ate  his  breakfast,  having  fully  made  up  his  mind  to  look  for  the  canni- 
bals. So  he  brushed  his  hair  properly  and  dressed  himself  decently,  and 
went  to  an  old  woman's  tipi  for  information.  The  young  man  went  in 
and  found  the  old  woman  by  herself. 

"Well,  my  dear  grandson,  what  brought  you  here?  Is  it  pos- 
sible that  you  go  out  this  time  of  day  ?  Be  seated,  my  dear  grandson, 
I  am  glad  to  see  you !"  This  old  woman  reached  behind  her  bed  and 
took  out  some  remnants  of  dried  beef  and  tallow  and  gave  them  to  the 
young  man  to  eat.  He  relished  the  food  and  ate  it  up.  "Well,  grand- 
mother, you  know  that  I  am  in  the  habit  of  lying  on  my  bed  until  late 
in  the  day,  actually  lazy,  at  home.  My  folks  didn't  care  so  much  at  the 
start,  and  did  not  criticise  me.  But  recently  my  father  has  rebuked  me 
every  morning,  pulling  my  blankets  off,  and  telling  me  to  ^et  up.  He 
told  me  that  if  I  wanted  to  get  to  see  the  cannibals  I  should  have  to  be 
an  early  riser,  and  furthermore  I  would  never  amount  to  anything  if  I 
lay  on  the  bed  all  the  time.  This  constant  remark  every  morning,  set 
me  to  thinking,  until  I  made  up  my  mind  to  look  for  the  creatures. 
Now,  grandmother,  since  you  are  an  old  being,  possibly  you  have  heard 
about  the  cannibals.  I  thought  that  perhaps  you  could  give  me  some 
light  and  advice.  Where  do  these  cannibals  live?  Did  you  ever  hear 
about  them,  grandmother?  I  want  very  much  to  look  for 
them,  for  my  father  always  talks  about  them  and  says  that 
a  lazy,  good-for-nothing  young  man  can  never  see  them.  So  now, 
grandmother,  I  have  fully  decided  to  take  the  journey,  provided 
you  will  tell  me  where  they  live — the  place  and  the  direction,"  said 
Sleepy- Young-Man.  "Well !  Well !  Grandson,  I  did  not  know  your 
ambition  when  you  first  came  in,  and  judged  that  you  came  for  a  bit  to 
eat.  Grandson,  your  undertaking  is  a  very  hard  one,  for  the  distance 
is  far,  besides,  there  might  be  dangers  on  the  way.  When  I  was  a 
little  girl  I  heard  that  these  cannibals  lived  ^toward  the  sunrise,  and 
that  it  is  a  long  and  tedious  journey.  My  dear  grandson,  1  advise  you 
not  to  take  the  journey,  for  this  reason,  that  it  is  too  far  for  a  single 
man  to  go  alone,"  said  the  old  woman.  "No,  grandmother,  my  own 
father  rebuked  me  so  much  that  I  have  gotten  tired  of  it  and  I  want  to 
go  on  the  journey,"  said  Sleepy- Young-Man.  "Very  well,  grandson, 
I  will  put  you  up  a  luncheon  (which  was  of  dried  beef  and  waste  tal- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        129 

low),  and  a  pair  of  moccasins;  but  you  must  keep  on  ?oing  toward 
the  sunrise.  Whether  you  can  get  there  I  am  unable  to  say.  The 
distance  is  too  far  for  any  person.  There  have  been  attempts  made 
by  people  to  reach  them,  but  they  have  never  returned.  This  is  what 
I  have  heard,"  said  the  grandmother. 

So  Sleepy-Young-Man  took  the  luncheon,  asked  for  some  sinew 
to  take  along,  and  started  off.  When  he  had  gone  some  distance,  he 
stopped  and  built  a  fire.  Then  he  threw  his  sinew  into  the  ashes,  and 
it  contracted.  The  contraction  of  this  sinew  made  the  earth  contract 
(the  designation  was,  made  nearer).  Now  Sleepy-Young-Man  went 
on  until  he  came  to  a  big  camp-circle  along  the  river.  Just  outside 
of  the  camp-circle  there  was  a  tipi  in  which  there  was  an  old  woman 
who  had  an  old  man  for  a  husband,  with  whom  she  lived.  The  young 
man  went  into  this  tipi  of  the  old  folks.  "Well!  Well!  My  dear 
grandson.  Sleepy- Young-Man,  what  brought  you  here !  Come  and  seat 
yourself  in  the  center.  I  am  so  glad  to  see  you,  but  for  you  to  travel 
alone,  since  your  folks  think  so  much  of  you,  is  a  question  whether  it 
is  right.  Where  are  you  going  to,  grandson?''  said  the  old  woman. 
"Well,  grandmother,  my  father  rebuked  me  so  much  about  the  cannibals 
that  I  started  out  in  search  of  them,  and  I  have  come  to  this  camp-circle 
for  information.  Will  you  please  tell  me  in  what  direction  these  crea- 
tures live,  and  how  far  it  is  from  here?  I  am  very  anxious  to  get 
there,"  said  Sleepy- Young-Man.  The  old  woman  reached  back  of  her 
bed  and  procured  some  remnants  of  beef  and  some  tallow,  which  she 
gave  to  her  grandson  for  a  meal.  "Well,  grandson,  the  distance  is 
great,  but  it  is  toward  the  sunrise.  A  journey  of  that  kind  is  very 
tedious  and  dangerous.  This  is  what  we  used  to  hear  from  others." 
said  the  grandmother.  'Well,  I  don't  care  about  the  distance,  so  long 
as  I  know  the  direction.  I  shall  manage  to  get  there.''  said  Sleepy- 
Young-Man.  The  old  woman  provided  him  with  some  more  remnants 
of  beef  and  tallow  for  his  luncheon  while  on  the  way,  and  so  he  asked 
her  for  some  sinew.    The  old  woman  gave  him  a  good  long  piece. 

So  he  started  off  and  got  to  a  distance  and  stopped.  He  built  a  fire 
and  threw  the  sinew  into  the  ashes  (charcoal)  and  it  contracted  into 
a  sort  of  ball.  (This  contraction  shortens  the  distance,  makes  the  earth 
smaller.)  Sleepy- Young-Man  continued  traveling  through  the  wilder- 
ness day  and  night,  until  he  came  to  another  big  camp-circle.  He  went 
into  a  tipi  to  make  inquiry  and  found  a  man  and  his  wife.  They  were 
both  middle-aged  people.  '  Well !  Well !  My  grandson,  be  seated  I 
Where  have  you  come  from,  Sleepy- Young-Man  ?  How  in  the  world 
did  you  ever  get  away  from  your  parents  ?    What  are  you  looking  for  ? 


130        Field  Columbian  Museum — Anthropology,  Vol.  V. 

You  have  just  wandered  off,  haven't  you?  It  is  a  shame  that  your 
folks  should  allow  you  to  wander  off  by  yourself !"  said  the  woman. 
"Well,  my  grandmother,  my  father  rebuked  me  so  much  about  the 
cannibals  that  I  have  ventured  to  see  them.  When  I  was  yet  asleep 
on  my  bed,  he  would  pull  the  blanket  from  me,  and  say  to  me :  'Get  up ! 
Pretty  as  you  are,  aren't  you  ashamed  to  sleep  till  this  time  of  day ! 
The  people  are  criticising  me  in  regard  to  your  habits,  and  I  can't  en- 
dure it  any  longer.  You  have  got  to  get  up  earlier  than  this !  This 
won't  do  for  a  man  of  your  age  !  How  can  you  ever  get  to  the  cannibals 
if  you  continue  this  habit  of  lying  abed  late!'  He  did  this  every  morn- 
ing, until  I  started  out  to  this  camp-circle  for  better  information  about 
those  creatures.'"  The  old  woman  reached  back  of  the  bed  and  pro- 
cured some  remnants  of  beef  and  tallow  and  gave  them  to  him  to  eat. 
''My  grandmother,  do  tell  me  what  direction  I  will  have  to  go  to  get 
there  and  how  far  it  is  from  here?"  said  Sleepy-Young-Man.  "Well, 
my  dear  grandson,  when  you  reach  that  divide,  you  will  see.  down  in 
the  valley,  a  big  creek  with  thick  timber,  the  course  of  the  stream  being 
toward  the  sunrise,  and  off  to  the  side  is  a  big  hill  where  the  wife  of 
these  cannibals  lives.  When  you  reach  the  hill,  and  find  the  dwelling 
place,  appear  as  humble  as  you  can.  Offer  your  prayers  to  her  with  a 
sincere  desire  and  with  a  sense  of  security.  She  generally  helps  her 
husbands  in  everything,"  said  the  old  woman. 

So  he  started  off  and  reached  the  divide,  and  from  there  he  went 
toward  the  place  weeping  (praying)  for  mercy.  Finally  he  reached 
the  hill,  and  found  the  tipi,  which  was  covered  with  thick  sheets  of 
iron.  It  had  two  openings,  one  at  the  top  and  the  other  at  the  bottom 
(the  door).  The  tipi  was  shining-bright  to  him,  and  he  went  around 
it  four  times  weeping  for  mercy.  This  woman  was  inside  of  this  iron 
tipi  by  herself,  and  heard  Sleepy- Young-Man  weeping  for  help.  "Well ! 
This  is  the  first  time  a  person  has  come  to  me  imploring  mercy.  Come 
in  !"  said  the  woman.  *  Well,  what  do  you  want,  young  man  ?''  said  she. 
"I  was  at  home,  and  my  father  rebuked  me  so  much  about  the  cannibals 
that  I  ventured  to  come  out  here.  Of  course  I  am  young  and  possess 
no  courage  whatever,  but  perhaps  you  can  advise  me  h(5W  to  get  to 
your  husbands."  said  this  young  man.  The  bones  of  human  beings 
were  lying  inside  and  outside  of  this  iron  tipi.  "Well,  I  see  that  you 
are  in  a  pitful  condition.  I  shall  help  you  the  best  that  I  can,"  said  the 
woman.  "When  you  go  over  from  the  divide,  you  will  see  a  big  thick 
grove  of  timber  in  the  wide  valley.  Along  the  edge  of  the  creek  is  the 
dwelling"  place  of  my  husbands.     I  make  special  trips  out  and  stay  a 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        131 

certain  length  of  time,"  said  the  woman.  "These  creatures  have  a  flag 
on  the  top  of  the  hill,  which  represents  geese.  Whenever  a  person  goes 
to  them  these  geese  cackle,  which  gives  warning  to  them.  Now  I  want 
you  to  wait  until  the  time  comes  for  me  to  go  over  there.  I  shall  give 
you  my  own  body,  so  that  you  can  reach  the  place,  and  I  want  you  to 
carry  a  knife  with  you."  The  time  finally  came  when  this  woman 
w^as  to  go  to  her  husbands.  '"Now  you  may  carry  this  pair  of  moccasins, 
and  if  these  geese  should  undertake  to  cackle  for  warning,  you  may 
raise  your  hand  and  they  will  recognize  the  sign  or  motion  as  from  me. 
There  are  seven  of  them.  The  oldest  is  my  husband.  You  must  be 
careful  with  the  least  one,  he  is  very  cunning,  and  will  surely  notice 
anything  out  of  place."  There  was  a  certain  time  when  the  oldest  man 
had  intercourse  with  his  wife,  and  after  that,  she  returned  to  the  iron 
tipi.  "Try  and  have  him  lie  with  you  before  the  time ;  bear  this  in 
mind,"  the  woman  said  to  the  young  man.  Before  starting  off  from 
the  iron  tipi,  he  was  instructed  to  stay  as  short  a  time  as  possible. 

So  Sleepy- Young-Man  was  dressed  in  female  style,  just  like  the 
woman.  This  woman  touched  him  all  over  his  body,  making  him- re- 
semble her  in  appearance.  Thus,  decked  in  female  dress,  he  went  off 
toward  the  dwelling  place  of  the  cannibals,  and  when  he  reached  tha 
last  divide  he  saw  a  big  thick  grove  of  timber  along  the  creek  in  the 
distance.  To  one  side  there  was  a  big  hill,  where  the  signal  flag  was 
kept  by  the  cannibals.  When  the  geese  saw  him  coming,  they  raised 
up  from  the  ground  and  started  to  cackle,  but  he  raised  his  hand  up 
and  down,  when  the  geese  ceased  making  the  noise.  When  the  canni- 
bals heard  the  signal  they  rushed  out  of  the  tipi  to  make  a  charge  upon 
the  trespasser.  They  were  about  to  make  the  charge,  when  he  raised 
a  pair  of  moccasins  to  them.  The  cannibals  stood  looking  at  him.  The 
least  one  said,  "That  is  my  sister-in-law,  coming  over  with  my  pair  of 
moccasins."  So  they  all  went  back  into  the  tent.  This  young  man 
was  directed  to  take  his  seat  with  the  oldest  one,  when  he  went  in.  So 
he  went  in  and  seated  himself  by  the  oldest  one.  They  all  felt  glad  to 
see  him  bring  a  pair  of  moccasins. 

While  they  were  sitting  inside  the  tipi  this  least  boy  cannibal  kept 
watching  the  movements  of  his  sister-in-law,  looking  carefully  over 
her  body.  They  were  having  a  delightful  meal,  chattering  away,  when 
'  this  boy  remarked  before  the  others :  (Just  at  this  time,  the  woman 
back  at  the  iron  tipi  discovered  that  she  had  forgotten  to  change  the 
muscles  of  the  young  man  into  hers.)  "Well,  what  a  funny  wife  you 
folks  have  got  with  you,  she  has  arm  bands  (muscles),  look  at  her!' 


132         Field  Columbian  Museum — Anthropology,  Vol.  V. 

"Oh,  pshaw!  don't  make  any. such  remarks,"  said  one  of  the  brothers. 
"She  has  taken  pains  to  bring  a  pair  of  moccasins,  which  are  nicely 
quilled,"  said  another. 

Usually,  the  brothers  were  on  the  hunt  all  the  time.  On  this  morn- 
ing, the  brothers  had  planned  to  go  out  for  a  general  hunt  and  leave 
their  oldest  brother  with  his  wife.  '  Say,  brothers,  let  me  remain  at 
home  with  my  sister-in-law,  while  you  go  to  hunt,  instead  of  me,"  said 
the  least  boy.  "Well,  no !  You  have  got  to  go  along  if  you  want  to 
get  the  meat  you  always  want  to  eat.  If  you  don't  come  along,  we 
shall  leave  behind  your  choice  of  the  beef,"  said  the  brothers.  "But 
bi*others,  just  take  a  g-ood  look  at  our  sister,  she  has  arm  bands  (the 
muscles  of  a  man),"  said  the  least  brother.  "Say,  boy,  don't  mention 
anything  before  her.  Come  along !"  said  the  brothers.  Finally  the 
least  boy  yielded  and  went  out  with  the  rest,  and  the  oldest  brother 
stayed  at  home  with  his,  as  he  supposed,  wife. 

After  the  brothers  had  been  gone  for  a  certain  length  of  time, 
Sleepy- Young-Man  loused  the  husband  to  sleep  and  then  took  out  his 
knife  and  cut  his  head  ofif.  After  this  was  done,  he  grabbed  the  head 
and  escaped  to  the  iron  tipi,  but  as  he  was  running  with  the  head,  he 
was  discovered  by  the  geese,  which  began  to  prance  and  cackle  so  loud 
that  the  sign  was  heard  by  the  brothers  on  the  hunt,  who  returned 
to  find  out  what  M^as  the  trouble.  "Didn't  I  tell  you  that  that  person 
had  arm  bands  before  we  left  our  brother  ?"  said  the  least  boy.  So  they 
ran  after  him  as  fast  as  they'could,  over  one  divide  after  another.  The 
cannibals  reached  the  last  divide  just  as  Sleepy- Young-Man  reached 
the  iron  tipi.,  "What  shall  I  do?  I  am  carrying  the  head,  and  they  are 
still  coming  after  me!"  said  he.  "Well,  just  run  around  the  camp  four 
times  and  it  will  be  all  right  with  you,"  said  the  woman  inside.  So  he 
did  as  he  was  told,  and  just  as  he  had  got  around  the  fourth  time,  she 
opened  the  door,  and  he  went  in,  barely  in  time  to  escape  the  cannibals. 

The  cannibals  were  outside,  panting  and  walking  around.  "Bring 
that  person  out.  He  killed  our  brother!"  they  said,  "we  have  got  to 
have  him  for  a  big  feast,  in  return  for  his  deed !"  "Oh,  you  shall  have 
him  in  a  short  time."  said  the  woman.  Then  she  said  to  Sleepy- Young- 
Man,  "You  must  be  willing  to  do  what  I  want  of  you.  I  shall  throw 
your  body  against  the  door,  but  it  will  bound  back  to  me.  and  the  can- 
nibals will  stick  their  heads  in  to  catch  your  body,"  said  the  woman. 
"All  right,"  said  Sleepy- Young-Man.  The  cannibals  were  now  com- 
plaining to  the  woman  because  she  did  not  throw  the  young  man  out 
so  that  they  could  punish  him.  So  she  took  him  and  swung  him  against 
the  door.    It  opened  wide  enough  for  the  cannibals  to  stick  their  heads 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        133 

in.  but  the  door  sprung  back,  and  being  sharp,  cut  their  heads  oflf,  and 
they  dropped  inside,  leaving  victory  to  the  young  man. 

''Now,  Sleepy- Young-Man,  you  may  give  m.e  my  husband's  head, 
so  that  I  can  keep  it,  and  you  can  skin  the  rest  for  yourself,''  said  she, 
which  he  did.  "Now  you  can  go  back  home  with  those  scalp-locks,  and 
give  all  to  your  father,"  said  the  woman.  (These  cannibals  were  well 
built  in  body.    Their  hair  was  like  a  blaze  of  fire.) 

So  Sleepy-Young-Man  returned,  having  achieved  a  glorious  vic- 
tory, to  his  home,  traveling  during  the  night  and  sleeping  during  the 
day.  Whenever  he  struck  the  place  of  a  camp-circle  which  he  had 
passed  while  on  the  way  to  the  home  of  the  cannibals,  the  people  saw 
him  and  always  recognized  him,  but  he  did  not  stop.  Finally  he 
reached  the  camp-circle  to  which  he  belonged,  and  went  directly  to  his 
father's  tent,  late  in  the  night. 

He  lay  down  on  his  bed,  which  had  been  unoccupied  since  he  had 
left  his  father.  In  the  morning,  when  his  father  woke  up,  the  old  man 
saw  a  man  sleeping  on  the  bed.  "Say,  young  man,  get  up!'  he  said, 
"you  might  spoil  my  son's  bed,  although  he  is  away."  The  old  man 
was  sarcastic,  but  the  young  man,  who  had  just  returned,  did  not  an- 
swer for  some  time,  but  the  old  man  kept  punching  at  him  until  he 
got  up.  When  he  was  up,  the  father  recognized  his  son's  beautiful  face 
and  went  and  kissed  him.  This  old  man  went  out  rejoicing,  throwing 
the  scalp-locks  up  in  the  air.  waving  them  to  the  people.  And  this  is  the 
reason  the  Indians  often  refer  to  cannibals  when  their  sons  are  sleep- 
ing rather  late  in  the  day. 

When  those  cannibals  were  killed,  that  was  the  end  of  their  raids. 
— D. 

Told  by  Found.    Cf.  70  and  see  note  2. 

70. — The  Beheaded  Ones." 

There  was  a  young  man  who  was  in  the  habit  of  sleeping  too  long. 
Every  morning  he  was  the  only  one  who  was  still  in  bed  when  the  sun 
was  high  up.  "Get  up!  You  have  not  reached  the  beheaded  ones 
ha°titaeinici),*'his  father  would  say  to  him  in  the  morning,  pulling 
off  his  blanket  and  throwing  it  towards  the  door.  "Get  up !  You  have 
no  reason  to  lie  in  bed."  "Do  not  trouble  me ;  let  me  sleep  as  I  wish  ;  I 
have  not  done  anything  to  you,"  the  young  man  said  to  his  father  when- 
ever he  was  told  to  get  up.  Once  he  was  sleeping  with  his  head  covered 
while  all  the  resi  had  already  eaten  their  breakfast.  His  father  was 
displeased  at  his  sleeping  so  long  and  tore  off  his  blanket.     Then  at 

'Informant  A.    Text.    Probably  from  informant  F. 


134        Field  Columbian  Museum — Anthropology,  Vol.  V. 

last  the  young  man  was  annoyed  at  being  told  to  get  up  early  in  the 
morning  and  at  hearing  of  the  beheaded  ones.  Then  he  told  his  parents  : 
''Make  many  moccasins  for  me  and  let  them  be  durable."  When  his 
moccasins  were  made  he  -started  out,  going  at  random,  carrying  his 
moccasins.  After  traveling  a  long  time  he  came  to  a  camp.  He  went  to 
an  old  tent  at  the  end  of  the  camp.  It  belonged  to  an  old  woman.  "It 
is  my  grandson ;  it  is  that  young  man  who  is  always  lying  down ! 
Where  are  you  going?"  his  grandmother  asked  him.  "I  am  seeking 
the  beheaded  ones,  my  grandmother,"  he  said.  "I  do  not  know  any- 
thing of  them,"  his  grandmother  told  him.  So  he  started  again  and 
went  traveling  along.  Finally  he  came  to  a  camp  and  at  the  very  end 
stood  an  old  tent.  "It  is  my  grandson !  It  is  he,  the  sleeping  young 
man!  Where  are  you  going?"  said  the  old  woman  to  him.  "I  am 
seeking  for  the  beheaded  ones,  my  grandmother,"  he  told  her.  "I 
have  never  heard  tell  of  them,"  she  said  to  him.  So  he  went  on  and 
continued  to  travel.  After  many  days  and  nights  he  came  to  a  camp ; 
at  the  end  was  an  old  tent  to  which  he  went ;  it  belonged  to  an  old 
woman.  "Oh,  my  grandson !  It  must  be  he,  that  sleeping  young 
man !"  She  knew  him  at  once.  "My  grandmother,  I  am  seeking  the 
beheaded  ones,"  he  said.  "My  grandson,  they  are  far  away,"  she  told 
him.  So  he  went  on  and  continued  traveling  for  days  and  nights. 
Finally  he  came  to  where  there  was  an  old  tent  at  the  end  of  a  camp; 
as  he  went  towards  it  an  old  woman  came  out.  "Oh,  my  grandson ! 
It  must  be  he,  that  sleeping  young  man !  Where  are  you  going,  my 
grandson?"  "I  am  seeking  the  beheaded  ones,  my  grandmother." 
"When  I  was  of  your  age  I  used  to  hear  tell  about  them,"  she  said. 
After  he  had  eaten,  he  went  on  and  continued  traveling  until  at  last  he 
again  came  to  a  camp  at  the  end  of  which  stood  an  old  tent.  He  went 
to  it  and  an  old  woman  came  out.  "Oh,  my  grandson !  It  is  he,  the 
sleeping  young  man !"  his  grandmother  said.  "I  am  seeking  the  be- 
headed ones,  my  grandmother."  "Oh,  my  grandson,  they  are  very  pow- 
erful and  dangerous !  My  grandson,  you  must  be  careful !"  Then  he 
went  on  again.  As  he  went,  traveling  more  quickly,  birds  floated  in 
the  air  before  him;  they  made  a  noise  that  could  be  heard  far  off,  just 
as  if  they  were  giving  warning.  Then  the  young  man  came  to  a  camp 
where  seven  young  men  were  living  together.  Before  he  went  into  the 
camp  he  put  on  woman's  clothing  and  acted  as  a  woman.  The  seven 
young  men,  who  were  all  fine  looking,  at  once  became  jealous  of  one 
another  on  account  of  this  supposed  woman.  They  all  wanted  to  marry 
her.  "Let  him,  or  him,  marry  her,  or  I  or  you  will  take  her,"  they 
said  to  each  other.    They  were  somewhat  suspicious  on  account  of  her 


Oct.,  1903.  '     Arapaho  Traditions — Dorsey  and  Kroeber.        135 

legs.  "Perhaps  it  is  not  really  a  woman,"  they  said  to  each  other,  for 
her  legs  did  not  look  right.  But  they  decided  that  one  of  them  was  to 
marry  her.  Then  he  married  her.  Sed  nocte  non  cum  ea  copulavit. 
The  young  men,  including  the  one  who  had  married  her,  used  to  go 
hunting.  When  they  were  successful,  they  all  gave  to  their  sister-in- 
law.  The  supposed  woman  received  what  they  gave  her  gratefully, 
and  was  pleasant  to  all.  Once  they  went. hunting  again,  but  one  of 
them  offered  to  stay  with  his  sister-in-law.  When  the  rest  had  all 
gone,  she  said  to  him :  "Come,  let  rne  louse  you."  Then  she  loused 
him.  While  he  was  being  loused  he  fell  asleep.  When  he  was  sound 
asleep,  the  supposed  wcman  took  a  knife  and  cut  off  his  head  and  im- 
mediately fled  with  all  speed.  As  soon  as  she  started,  the  birds  made 
a  noise  again  and  at  once  the  other  men  knew  what  had  happened. 
They  pursued  the  fleeing  young  man,  who  ran  as  hard  as  he  could, 
looking  back  now  and  then.  Finally  he  reached  an  old  woman's  tent,  a 
tent  entirely  of  iron.  "My  grandmother,  powerful  ones  are  pursuing 
me!"  he  said.  "Run  around  [the  tent]  four  times,"  she  said.  Then 
he  ran  about  it  four  times,  as  she  told  him ;  then  the  door  opened  and 
the  old  woman  said :  "Come  in,"  and  the  young  man  went  in.  As  soon 
as  he  had  entered  the  door  fell  down.  Just  then  the  pursuers  arrived. 
''Bring  out  our  food,"  they  said  to  the  old  woman ;  "bring  her  out  at 
once  or  we  shall  take  you  with  her."  "Well,  then,  I  will  push  her 
close  to  the  door ;  come  up  close,"  the  old  woman  said  to  them.  Then 
they  came  up  near  the  door.  "Well,  are  you  all  ready?  Put  your 
heads  inside  and  I  will  shove  her  toward^  you."  Then  they  all  put 
their  heads  in.  "Put  your  heads  still  farther  in,"  said  the  old  woman 
who  owned  the  iron  tent.  When  their  heads  were  well  inside,  the  door 
descended  and  cut  oflf  their  heads.  ^'Now,  go  and  cut  them  up  for  me," 
the  old  woman  told  the  young  man,  and  fie  went  and  cut  them  up.  Out- 
side, about  the  tent,  many  bones  were  lying,  for  the  old  woman  was 
powerful  and  dangerous  on  account  of  her  tent.  The  young  man  started 
to  go  back  and  continued  on  his  journey,  until  at  last  he  reached  his 
people's  camp  at  night ;  he  looked  for  his  tent,  and  when  he  found  it, 
went  in  and  lay  down.  In  the  morning  his  parents  said :  "It  looks  like 
him !  It  looks  like  our  son !"  They  had  cut  their  hair  and  were  in 
mourning.  Well,  it  was  he,  himself.  When  he  awoke,  he  said :  "My 
father,  take  this  for  your  ropes,"  and  threw  the  heads  of  hair  to  his 
father.'— K. 

'  Cf.  Schoolcraft,  Hiawatha.  216  (Dakota);  J.  O.  Dorsey,  Contr.  N.  A.  Ethn..  VI,  185;  Cham- 
berlain, Rep.  B.  A.  A.  S.,  1S92,  p.  579  (Kootenay).  Other  instances  of  the  marriage  of  a  man  with  a 
disguised  man  are  found  in  Schoolcraft  and  Dorsey;  also  in  No.  46  and  its  eastern  analogues. 


136        Field  Columbian  Museum — Anthropology,  Vol.  V. 

71. — The  Cannibal  Babe/ 

A  man  and  a  woman  had  a  child.  For  three  nights  in  succession 
a  chief  had  disappeared  from  the  camp-circle.  The  clothes  which  they 
had  taken  off  on  going  to  bed  were  still  there,  but  they  themselves  had 
disappeared  without  a  trace.  The  people  were  much  frightened  at  the 
mystery.  Then  the  mother,  as  her  baby  slept,  saw  that  it  had  meat 
sticking  between  its  teeth,  and  knew  that  the  child  was  the  supernatural 
being  that  had  carried  off  the  chiefs.  At  night  she  saw  it  feign  to  be 
asleep  and  to  be  snoring ;  but  after  a  while  it  got  up,  gathered  its  blanket 
about  itself,  and  stepped  over  its  father  and  mother  as  a  grown  person 
would,  and  went  out.  After  a  time  it  came  back.  In  the  morning  they 
again  saw  flesh  in  its  teeth.  Then  they  watched  it,  and  found  that  it 
carried  the  chiefs  up  on  a  hollow  tree,  and,  devouring  them,  dropped 
the  bones  inside  one  by  one.  Then  they  knew  surely  that  it  was  the 
mysterious  monster,  and  called  it :  *"Teeth-with-raw-flesh."  Tying 
the  child  fast,  they  moved  camp  and  left  it  far  behind.  When  they 
arrived  at  the  new  camping  place,  the  child  came  to  them.  Then  they 
deliberated,  considering  many  ways.  At  last  they  took  fat  from  in- 
testines, and  wrapped  the  child  up  in  it,  and  threw  the  whole  to  the 
dogs,  thinking  the  child  would  perhaps  be  eaten  up  by  them.  As  the 
mass  fell  to  the  ground,  the  child  moved  and  emerged  unhurt  en  one 
side,  while  the  dogs  swallowed  the  fat.  The  people  tried  feeding  it  in 
this  way  to  the  hungriest  and  fiercest  dogs  in  the  camp-circle ;  but  the 
result  was  the  same.  They  could  not  kill  the  baby,  for  it  was  a  mys- 
terious man-eater. — K. 


72. — The  Woman  and  the  Monster. 

The  Northern  Arapaho  were  living  along  the  Platte  River  years 
ago.  At  that  time  the  different  tribes,  such  as  the  Shoshoni,  Crow, 
Sioux, — the  most  friendly  ones,  used  to  come  around  with  a  certain 
amount  of  skins  and  furs,  to  trade  with  the  tribe.  As  the  Crow  In- 
dians were  good  marksmen,  they  had  quite  a  supply  of  elk  skin  when 
they  came  to  the  .camp-circle,  which  was  on  the  south  side  of  the  Platte 
River.  Quite  a  good  many  Arapaho  caught  their  big  horses  and  packed 
their  goods  to  trade  with  the  Crow  Indians.  Our  horses  were  out  far 
in  the  prairie,  and  my  boys  caught  the  tamest,  which  were  very  small. 
So  I  took  some  beads  and  a  few  other  articles  and  got  on  the  pony. 

The  Platte  River  was  high  that  year,  and  was  very  dangerous, 

'  Informants  J.  ' 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        137 

being  swift.  Twice  I  was  out  of  elk  skin,  which  I  needed  for  various 
things.  I  aimed  to  get  some  that  day.  The  other  Arapaho  had  reached 
the  other  shore  all  right,  and  it  came  my  turn  to  cross.  I  was  not 
afraid  at  all,  putting  my  faith  in  the  pony ;  so  I  rode  in  the  river. 

Just  as  I  was  in  the  middle  of  the  channel  the  pony  was  swimming 
and  I  began  to  feel  different,  losing  my  senses  all  at  once,  because  of 
the  strange  sight  before  me ;  and  the  pony  was  losing  its  strength  every 
moment.  All  on  a  sudden  the  water  took  us  cfut  of  sight,  and  I  found 
myself  standing  on  the  dry  sand.  When  I  went  into  the  water 
(drowned)  I  knew  that  I  should  be  wet  in  clothes;  but  they  were  all 
perfectly  dry.  '  ' 

As  I  looked  around  to  see  the  rest  of  the  sand-bar  in  front  of  me, 
there  stood  two  young  men,  dressed  in  fine  Indian  style.  These  men 
who  appeared  to  me  were  a  soft-shell  turtle  and  a  beaver.  "Well, 
young  woman,  we  came  after  you  and  we  want  you  to  come  along," 
said  the  men.  Without  offering  any  objections,  I  consented  to  go,  for 
I  was  at  their  mercy.  So  these  young  men  started  off  and  I  followed 
their  path,  which  was  a  dry  river  bed. 

As  we  walked  around  the  bend  of  the  river,  we  came  to  a  black 
painted  tipi,  with  pictures  of  two  water  monsters,  one  on  each  side  of 
the  tipi.  Both  of  these  monsters  faced  the  door  of  the  tipi ;  in  other 
words,  the  animals  wound  around  the  bottom  of  the  tipi.  One  of  these 
water  monsters  was  red  and  the  other  a  spotted, — black  and  white.  In 
the  front  of  the  doer,  where  the  breastpins  are  used,  was  a  sun,  painted 
in  red  (being  a  disc).  The  red  painted  sun  meant  the  rising  sun  in 
the  morning.  Back  of  the  tipi  at  the  top  was  a  half-moon  in  green 
color.    There  was  a  bunch  of  eagle  feathers  tied  to  the  tipi  pole. 

As  I  came  nearer  to  the  tipi,  I  heard  the  people  inside  talking  to 
each  other.  "Here  is  the  woman  that  you  wanted  to  see,"  said  the 
two  young  men.  "Tell  her  to  come  in !"  said  somebody  with  a  manly 
voice.  These  two  young  men  went  in,  and  I  followed.  "Welcome ! 
welcome !  Be  seated !"  said  the  rest  of  the  young  men.  "Take  your  seat 
with  that  man  in  the  center,"  said  one. 

I  looked  across  the  fireplace  and  saw  a  beautiful  young  man, 
painted  all  in  red,  and  who  was  naked ;  at  both  sides  there  were  more 
young  men,  sitting  in  good  positions.  In  front  of  them  were  different 
kinds  of  medicine  bags,  with  several  small  bags  of  medicine  roots  and 
herbs,  and  weeds.  These  men  were  dressed  in  different  shades,  accord- 
ing to  their  taste. 

So  I  took  my  seat  on  the  right  side  of  this  beautiful  young  man. 
"When  I  saw  you  I  was  very  much  charmed  by  your  pretty  looks  and 


138        Field  Columbian  Museum — Anthropology,  Vol.  V. 

could  not  help  but  send  two  of  my  young  men  after  3-ou.  Now  if  you 
want  to  see  your  folks  again,  I  shall  have  to  ask  you  for  intercourse, 
a'nd  then  I  will  tell  you  of  myself,  power  and  place,  and  so  on,  with  the 
others  here.  Consider  this  tipi,  outside  and  inside,  and  the  people  with 
all  their  medical  properties.  That  man  belongs  to  the  Beaver  family, 
and  the  next  one  is  of  the  Otter  family,  and  so  on"  (calling  each  one 
after  the  name  cf  some  tribe  of  animals).  Sitting  in  front  of  the  med- 
icine bags  were  lizards,  frogs,  turtles,  fishes  of  various  kinds,  snakes 
and  other  water  animals.  When  these  men  turned  to  animals,  they 
looked  at  me  sharply,  and  all  in  reverent  mood. 

So  we  had  intercourse,  thus  saving  myself  to  a  certain  extent. 
''Now,  my  dear  woman,  I  want  you  to  listen  to  me  carefully  and  sin- 
cerely," said  this  man  to  me.  "You  must  bear  in  mind  that  I  am  the 
owner  of  rivers  and  live  in  different  localities  against  the  steep  l)anks 
w^here  water  is  deep.  There  can  be  more  than  one  of  my  kind,  but 
those  will  be  at  the  springs  and  small  lakes.  Be  sure  not  to  eat  any 
fish.  If  you  are  going  to  the  river  to  bathe,  tell  your  companions  that 
unless  you  go  and  bathe  first,  they  will  be  drowned.  If  your  compan- 
ions ^should  not  believe  your  warning,  they  will  be  drowned.  Go  in 
and  take  a  good  bath  first,  then  they  can  go  in  the  water. 

"When  your  people  wish  to  show  some  respect  and  reverence,  have 
them  cut  off  small  pieces  of  their  skins.  Let  them  be  as  many  as  they 
wish  and  tie  them  in  a  bundle  and  place  it  on  a  small  stick.  This  they 
must  thrust  close  to  the  mouth  of  springs  and  above  or  on  the  side  of 
the  steep  banks  where  water  is  deep.  When  they  leave  the  place,  I  shall 
appear  to  such  and  receive  their  offerings  and  pra3ers,  and  in  return  I 
shall  see  that  they  cross  the  rivers  in  safety,  and  swim  in  the  rivers  and 
creeks  with  their  children  with  no  trouble.  Remember  this,  and  tell  it 
to  your  people  when  you  get  back. 

"If  your  people  won't  do  this,  then  there  is  another  way  in  which 
ihey  can  show  their  respect.  Tell  them  that  they  can  tie  a  red  flannel 
to  a  bush  or  tree  above  the  spring.  When  the  people  cut  their  skins  off 
in  small  spots  on  their  wrists,  and  get  them  tied  in  small  bundles,  let 
them  point  the  stick  to  the  head  of  the  river  and  lastly  to  the  mouth 
of  it,  praying,  saying  to  me,  in  good  faith,  'My  Grandfather,  Last 
Child,  I  have  cut  seven  pieces  off  my  wrist,  hear  me  wath  your  tender 
mercies.  May  my  life  be  prolonged ;  so  with  my  relatives  and  friends ; 
and  lead  me  into  prosperity  and  happiness !  During  the  day  may  I  gain 
the  good  will  of  everybody  in  contact  with  me ;  also  when  I  sleep  at 
night,  that  I  may  be  protected  from  injury  and  harm,  and  drink  that 
sweet  water  which  comes  from  you  ;  that  wherever  I  drink  water,  it  may 


Oct.,   1903.       Akapaho  Traditions — Dorsey  and  Kroeber.        139 

be  clear  and  wholescme  for  my  body  as  well  as  for  my  kindred.  Have 
pity  on  me  and  remember  me  in  my  daily  anxieties,  and  let  my  seed 
multiply  according  to  your  will,  if  it  may  be  necessary !  Hear  my 
earnest  prayer !  I  cannot  say  much,  but  offer  the  same  with  all  good 
things.    So  it  may  be  for  me,  and  to  all  in  the  tribe.'  " 

This  is  the  kind  of  supplicatiori  given  by  the  husband,  the  monster 
animal.  That .  is  the  reason  why  the  people  cut  themselves  on  their 
wrists  and  tie-  red  flannels  to  the  branches  along  the  most  dangerous 
places  by  the  rivers.    This  is  voluntarily  done  by  the  Indians. 

After  this  man  had  told  the  woman  of  certain  restrictions,  she 
went  out  and  found  herself  standing  on  the  bank,  facing  toward  the 
deep  water,  above  a  steep  precipice. 

I  looked  around  and  saw  a  big  camp-circle  a  short  distance  above 
the  river,  and  also  there  was  still  a  visiting  camp  of  the  Crow,  and  some 
Shoshoni.  The  monster  told  me  to  paint  myself  in  red  when  I  wanted 
to  see  him  again  and  plunge  into  the  river ;  when  coming  out  I  was  to 
be  cleansed  from  all  impurities  and  offer  some  prayer. 

When  I  returned  to  the  camp-circle,  I  found  that  my  folks  were 
mourning  in  my  behalf— some  had  cut  their  hair  off,  cut  their  flesh 
and  had  gone  through  some  tortures ;  but  when  they  saw  me,  they  were 
so  glad  to  see  me  again  alive,  since  they  knew  I  was  drowned.  When  the 
people  asked  me  about  my  disappearance  I  told  them  that  they  turned 
me  loose. 

After  I  had  remained  in  camp  for  some  time  I  painted  myself 
all  over  the  body  in  red,  thus  living  up  to  the  way  of  my  husband,  the 
water  monster.  This  tipi,  which  was  painted  all  in  black  with  sym- 
bolism— two  monsters  on  one  side,  the  sun  in  front,  and  at  the  back 
of  the  tipi  the  half-moon, — was  a  gift  to  me,  also  a  lot  of  medical  sup- 
plies ;  but  I  did  not  want  to  make  a  tipi  like  it,  because,  as  a  rule,  the 
women  are  less  thought  of  as  doctors,  etc. 


This  monster  is  called  by  the  Arapaho  the  Last  Child. — "Hi-taw- 
ku-saw."  The  Indians  are  to  a  certain  extent  afraid  of  deep  holes  in 
rivers ;  the  children  are  forbidden  to  bathe  at  such  places,  because  the 
Indians  occasionally  saw  some  things  (animals)  or  bad  signs.  They 
would  offer  prayers  to  the  Last  Child  for  this  water  and  kind  treat- 
ment. The  four-footed  animals  stand  the  same  chances  (risks)  as 
human  persons. 

Among  the  Northern  Arapaho  there  is  a  story  of  an  animal  cap- 
tured, which  turned  into  a  solid  stone.  The  whole  body  (stone)  was 
carried  out  away  from  the  river,  and  there  were  many  presents  given 


I40        Field  Columbian  Museum — Anthropology,  Vol.  V. 

to  it  for  its  good  will  and  treatment.     The  presents  were  of  eagle 
feathers,  calico,  and  other  valuable  articles — jewelry,  etc. 

There  were  two  women  going  after  some  water,  and  upon  reaching 
the  place,  they  saw  the  monster  in  the  water  just  at  the  surface.  It 
frightened  the  women  into  fits  (medicine).  One  of  them  died,  and 
those  who  carried  her  out  are  living  yet,  except  one.  In  course  of  time 
this  one  disappeared,  and  it  is  thought  that  the  animal  returned  to  the 
water. — D. 

Told  by  Adopted.  ' 

73. — The  Woman  who  gave  birth  to  a  Water  Monster. 

There  was  a  party  of  women  out  in  search  of  "black  threads" 
along  the  bank  of  the  river.  These  fibers  grow  just  at  the  edge  of  the 
water  and  are  of  dark  appearance.  They  are  used  in  porcupine-quill 
work,  as  marks  for  certain  symbols.  After  the  women  had  gathered  a 
sufficient  supply  of  the  fiber,  all  returned  home  except  three  of  them. 
These  three  women  wanted  to  get  more,  so  they  went  farther  and  found 
a  place  where  there  were  plenty  of  fibers.  So  they  had  plenty  for  their 
friends  as  well  as  for  themselves.  These  three  women  went  and  started 
for  home. 

To  their  surprise  they  came  to  a  spring  of  good  running  water.  It 
was  too  wide  to  jump  over,  excepting  close  to  the  mouth  of  the  spring; 
so  the  women  leaped  across  it  at  that  point.  The  first  two  leaped  across 
the  stream  without  any  trouble  or  sign.  The  last  woman  was  very 
timid,  but  finally  made  a  leap  and  she  passed  over  it.  She  felt  a  heat 
underneath  her  dress.  The  intense  heat  struck  her  privates  and  went 
against  the  sides  of  her  "legs  and  entered  her  whole  system.  Time  went 
on,  and  at  the  close  of  the  month  menstruation  did  not  begin.  So  she 
began  to  be  suspicious  of  the  spring.  The  woman  knew  that  her  child 
was  to  be  of  a  different  being.  Every  month  her  stomach  got  bigger 
all  the  time,  and  she  knew  that  there  would  be  a  strange  happening 
later  on.  She  did  not  mention  the  thing  to  anybody.  This  young 
woman  went  to  an  old  woman  by  the  name  of  Hairy-Face,  who  had 
been  a  medicine-woman,  and  wept  before  her  for  mercy.  Hairy-Face 
knew  something  of  a  monster  ("Hi-ni-chab-bi-ti"'),  and  was  known  by 
the  Arapaho  tribe.  "Have  mercy  on  me,  old  woman,  when  the  time 
comes  for  my  delivery !  I  know  that  you  are  the  only  one  whom  I 
can  depend  upon,  and  I  shall  be  thankful  for  your  aid,  as  you  know  that 
some  strange  being  is  being  formed  within  me,  and  that  it  will  be  an 
impossibility  for  me  to  give  birth  unless  you  are  present.  Please  accept 
my  favor,  that  I  may  be  saved  and  a  proper  way  pointed  out  to  me 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        141 

hereafter!"  said  the  woman.  "Well,  my  dear  woman.  I  am  sorry  to 
tell  you  that  since  I  have  no  control  of  the  monster  at  the  spring.  I  do 
not  know  how  I  can  do  the  favor  for  you.  But  nevertheless,  I  shall  try 
and  see  what  I  can  do.  You  may  know  that  I  belong  to  the  river, 
and  if  something  had  happened  to  you  at  the  river,  I  would  not  hesi- 
tate a  moment.  Well,  since  you  are  young,  and  seem  pitiful,  I  will 
take  mercy  on  you,"  said  Hairy-Face. 

This  woman  who  had  a  strange  being  within  her  was  unable  to  get 
up  or  move  around.  The  ninth  month  came  on  and  she  was  heavy  with 
burden.  She  could  not  sit  up  or  move  her  limbs.  Her  whole  body  was 
entirely  different  in  appearance.  The  arms  and  legs  were  swollen  and 
so  also  was  the  rest  of  her  body.  When  this  woman  was  taken  sick, 
she  told  her  folks  that  they  must  go  after  Hairy-Face,  for  she  had 
prearranged  with  her  to  wait  on  her.  So  the  folks  went  out  and  told 
her  about  the  woman's  sickness.  This  woman,  Hairy-Face,  knew  what 
the  trouble  was  and  told  the  folks  that  she  would  be  there  in  a  short 
time. 

When  Hairy-Face  arrived  at  the  tipi  and  went  in,  she  noticed  that 
there  was  indeed  a  big  woman,  sitting  in  a  queer  attitude.  Jiairy-Face 
made  a  tea  out  of  some  root  or  weed,  which  she  gave  for  the  woman 
to  drink  and  then  painted  her  body  and  face  in  spots  (merely  touching 
her  with  her  painted  finger,  perhaps).  She  was  placed  in  the  usual 
way  and  finally  there  came  out  a  flow  of  blood,  as  the  others  thought 
there  would  be.  Finally  the  womb  was  empty  and  this  Hairy- Face  then 
sat  down  and  began  searching  for  the  infant.  The  other  women  listened 
for  the  infant  to  cry,  but  there  was  no  sign  of  a  real  baby.  The  inside 
of  the  tipi  was  covered  with  water  and  the  fire  was  put  out  by  it.  When 
the  water  had  soaked  into  the  ground  the  folks  lighted  the  tipi  to  see 
the  infant.  Hairy-Face  found  the  infant  and  hid  it  by  covering  it 
with  a  sheet  or  blanket,  which  had  been  placed  for  her.  The  other 
women  could  not  see  the  infant  and  questioned  among  themselves. 
Finally  Hairy-Face  lifted  the  cover  and  there  was  no  baby,  but  an 
animal  with  a  slender  body,  short  legs,  feet  like  those  of  a  cow.  and 
a  long  tail,  while  the  body  was  spotted  black  and  white.  It  had  a  short 
forehead,  but  broad.  The  whole  face  was  like  that  of  a  bull  dog,  but 
there  were  no  eyes.  The  women  got  frightened  and  went  out,  saying 
that  the  woman  had  given  birth  to  a  small  water  monster.  After  they 
had  talked  the  matter  over  and  quieted  down,  they  went  in  again. 
Hairy-Face  had  this  infant  hinichabbiti  covered  with  a  blanket,  and 
when  these  women  had  come  in,  she  uncovered  the  infant  and  it  dis- 
appeared from  sight. 


142         Field  Columbian  Museum — Anthropology,  Vol.  V. 

This  Hairy-Face  died  about  twenty-seven  years  ago,  in  Wyoming. 
She  was  the  grandmother  of  Black- White-Man,  of  Oklahoma,  living 
yet,  on  the  South  Canadian.  She  would  not  eat  fish,  water  turtles  or 
other  water  animals.  She  would  not  allow  anybody  to  bring  the  ani- 
mals into  her  tipi  against  her  will.  One  day  this  grandson,  Black- 
White-Man  said  that  he  was  going  to  bring  some  fish  into  her  tipi.  The 
old  woman  said  that  if  he  wanted  to  see  her  die  soon,  he  could  do  it. 
So,  as  is  the  general  thing  with  young  boys,  who  do  not  know  the 
"sacred  promise"  given  by  the  old  woman,  he  brought  in  the  fish,  and 
soon  afterwards  the  old  woman,  Hairy-Face,  died.  The  relatives  and 
friends  of  this  old  woman  felt  sorry  for  what  this  young  boy,  Black- 
White-Man,  had  done.  The  people  used  to  laugh  at  the  old  woman, 
but  as  they  saw  her  wonderful  actions,  and  as  she  was  at  the  same  time 
a  woman  doctor,  they  have  placed  their  confidence  and  reverence  toward 
her  ever  since. — D. 

Told  by  Adopted.    The  Pawnee  have  a  similar  tale. 

74. — The  Water  Monster.* 

There  was  a  tent  in  which  lived  a  man  and  his  wife.  The  man 
went  out  hunting  and  killed  a  buffalo  cow.  He  began  to  butcher  her, 
cut  off  her  limbs,  and  opened  the  body  to  see  if  she  had  a  calf.  He 
found  her  with  calf,  cut  out  the  uterus,  and  laid  it  aside.  Then  he 
cut  up  the  meat  in  the  direction  of  the  muscle  fibers.  When  he  had 
cut  it  into  pieces  of  the  proper  length  and  size,  he  opened  the  uterus, 
bruising  the  head  of  the  calf.  The  calf,  looking  at  him,  said :  "What 
do  you  mean?"  'T  did  not  wish  to  do  anything  to  your  mother,  nor  did 
I  mean  to  hurt  you,"  the  man  said  rnuch  frightened.  He  took  only  one 
rib  with  him  for  meat  for  his  wife.  When  he  got  to  the  top  of  a  hill 
he  looked  back  to  the  place  he  had  left  and  saw  that  the  calf  was  fol- 
lowing him.  He  ran  until  he  reached  his  tent  and  entered  it.  His 
wife  asked  him :  "Why  do  you  bring  so  little?"  He  said:  "I  became 
tired  and  left  the  load  and  brought  only  a  small  piece  for  you."  So 
she  gave  him  old  meat.  But  he  could  eat  nothing,  for  his  mind  was  on 
the  calf  that  had  followed  him.  After  he  had  eaten  a  little,  he  told  his 
wife  to  sleep  towards  the  fire  and  he  slept  against  the  wall,  for  he  was 
•afraid.  It  became  very  cold  and  began  to  snow.  During  the  night 
both  of  them  heard  the  crunching  of  the  snow  as  somebody  walked  and 
walked  around  outside  and  at  last  came  in.  Much  frightened,  they 
pretended  to  be  asleep.  The  man  looked  at  the  animal  that  had  en- 
tered, and  a  shining — its  look — came  directly  to  his  face  and  blinded 

1  Informant  I. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        145 

him.  His  wife  also  looked  and  saw  the  animal  winding  around  inside ; 
but  it  did  not  look  at  her  and  blind  her.  It  coiled  around  and  around, 
until  it  had  the  appearance  of  a  snake,  filling  the  inside  of  the  tent 
and  enclosing  the  outside.  The  man  said  to  his  wife,  "Get  out  a  shell 
gorget  (beii),  eagle  feathers,  red  cloth,  and  the  white  buffalo  robe.'' 
As  he  lay  on  the  bed,  she  took  these  things,  and  then  said  to  the  ani- 
mal:  "Now  here,  last  child,  (hita'^xusa"),  is  this  gorget  for  your 
neck.  Here  are  feathers  to  be  your  headdress.  They  are  clean.  Here 
is  red  cloth  with  a  white  edge  to  be  your  shirt.  And  here  is  a  white 
buffalo  skin  for  your  blanket."  As  she  named  these  objects  she  prayed  : 
"Since  you  cover  the  inside  and  outside  of  the  tent,  become  small  enough 
that  I  may  place  these  things  on  you."  Then  the  snake  gradually  grew 
smaller  and  she  put  the  objects  on  it.  Then  she  said :  "Since  you  have 
miraculous  power  and  are  the  owner  of  waters,  I  pray  you  to  take 
these  gifts  and  benefit  us  and  other  human  beings.  When  the  water 
is  high  and  people  want  to  cross  rivers,  and  have  given  something  to 
you  at  the  river  or  nearest  spring,  remember  the  gift  I  have  given  you 
and  let  them  cross  without  any  danger."  Then  she  took  it  up,  went  out 
of  the  tent,  and  slowly  carried  it  to  the  river  where  the  swift  current 
washed  the  bank.  There  she  put  it  into  the  water  and  it  went  under 
with  everything  that  was  tied  to  it.  "Remain  there."  she  said.  After 
this,  the  man  and  his  wife  lived  without  fear  or  trouble.  The  animal 
was  a  hiintcabiit.' — K. 

75. — The  Water  Monster  slain. 

Some  years  ago  the  Northern  Arapaho  were  camping  along  the 
Little  Wind  River,  during  the  summer.  They  had  just  been  placed  sl 
short  time  in  that  country,  by  the  Department,  to  draw  rations  and 
annuities  with  the  Shoshoni. 

Toward  noonday,  two  women  started  out  after  water,  to  cook 
dinnier.  Just  as  they  came  in  view  of  the  river,  they  saw  at  once  in 
the  middle  of  the  channel  an  animal's  back. 

Being  amazed  at  the  curious  looking  object,  they  stopped  to  see  it 
plainly.  The  curious  object  lifted  its  head,  began  swimming  up  the  cur- 
rent and  looked  at  the  women.  The  twinkling  of  his  eyes  threw  streaks  of 
flashes  (like  lightning)  upon  the  women,  which  immediately  hypno- 
tized them.  They  dropped  their  pails  and  watched  the  monster,  trying 
to  sink  himself  into  the  sand-bar.  Since  the  river  bed  contained  so  many 
pebbles  and  stones  it  was  impossible  for  the  monster  to  get  out  of  sight. 
It  finally  went  into  the  sand-bar  and  made  a  ridge. 

>  Cf.  No.  6. 


144        Field  Columbian   Museum — Anthropology,  Vol.  V. 

The  women,  feeling  conscientious,  went  back  to  the  tipi  and  in- 
formed the  men  that  they  had  seen  a  strange  looking  animal  at  the 
river.  The  men  were  then  smoking  the  pipe  waiting  for  the  meal  at 
noon,  but  this  time  the  women  got  them  all  to  the  river,  to  see  what  the 
animal  was  and  to  find  out  if  it  had  gone  clear  out  of  sight.  The  men 
reached  the  river  and  spied  the  ridge  caused  by  the  monster  sinking  into 
the  sand-bar.  After  the  men  had  questioned  among  themselves,  they 
concluded  it  was  the  Hiintcabiit  (water  monster).  A  good  many  were 
afraid  to  wade  in  the  water  to  see  the  spot,  but  three  of  them  ventured 
and  waded  toward  the  ripple.  Reaching  the  ridge  they  stood  gazing  at 
it  carefully.  They  informed  the  others  that  it  was  the  water  monster 
which  was  ^een  by  the  women,  that  it  had  turned  to  stone  and  that  its 
back  was  visible. 

These  men,  although  much  criticised  for  their  behavior  toward 
the  powerful  monster,  got  around  it  and  began  digging  out  the  body. 
Finally  they  removed  the  stones  and  pebbles  from  all  the  sides  and  took 
hold  of  him  and  carried  him  to  the  dry  land. 

The  chiefs  and  head  men  told  the  criers  (old  men)  to  tell  the  peo- 
ple that  the  Hiintcabiit  was  caught  and  taken  out  of  the  riyer  and  placed 
on  dry  land ;  that  those  who  wished  to  pay  respect  and  to  make  an 
offering  to  it  should  come  at  once,  so  that  the  monster  would  not  get 
mad.  The  news  of  the  capture  of  the  monster  circulated  up  and  down 
the  river  among  the  Indians. 

Knowing  that  the  monster  is  a  sacred  beast,  and  a  good  to  the  na- 
tion, they  at  once  procured  necessary  presents,  such  as  bunches  of  eagle 
feathers  for  his  headdress,  half-moon  shells  for  his  headdress,  red 
flannel,  black  cloth,  white  flannel,  and  bright  colored  pieces  of  calico. 
The  people  came  to  this  monster  with  the  above  material  and  bowed 
down  to  him,  tying  the  various 'articles  on  his  head  and  body.  This 
monster  was  adorned  so  heavily  that  very  little  of  its  body  was  seen. 

One  day  an  Indian  named  Little-Shield,  who  does  not  believe  the 
medicine-men  and  their  gods,  accidentally  ran  across  this  petrified  mon- 
ster, lying  on  the  ground  clothed  with  various  garments.  "Well! 
Well !  This  will  not  do.  This  animal  is  not  a  god,  for  its  appearance 
differs  from  that  of  a  god.  This  is  where  all  the  feathers,  calico  and 
wampum  go  to !  People  need  these  things.  It  is  all  foolishness  to  give 
such  precious  gifts  to  this  ugly  looking  beast,"  said  he.  '  He  rode  up  in 
front  of  this  petrified  monster  and  pulled  out  his  gun  and  shot  him  in 
the  forehead.  "What  a  funny  looking  god  these  people  have!  and  I 
don't  see  any  sacredness  about  him,"  said  he.  He  dismounted  from 
his  pony  and'took  the  best  things  away  from  the  monster  and  rode  away. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        145 

The  people  criticized  him  bitterly  for  his  infidelity,  but  he  often  went 
to  it  to  see  if  there  were  any  more  good  presents. 

For  some  time  this  monster  was  on  the  ground,  when  it  began 
gradually  to  sink.  From  time  to  time,  people  would  take  gifts  to  it 
for  its  mercy.  Others  made  presents  to  him,  because,  in  their  dreams, 
he  had  demanded  of  them. 

This  monster  disappeared  all  at  once,  and  it  was  thought  that  it 
went  back  to  the  river,  leaving  no  trail  behind. 

The  monster  was  dark,  with  head  prominent,  large  eyes,  body  long, 
short  legs,  hoofs  like  those  of  a  cow,  short  horns,  nose  and  mouth  like 
a  cow's  and  a  long  tail.  When  taken  out  of  the  river  the  body  was  all 
drawn  up.  The  appearance  of  the  animal  when  petrified  was  like  that 
of  a  cow  lying  on  the  ground. 

Beaver- Woman  was  the  first  to  see  the  monster  swimming  up  the 
river,  then  directed  her  companion.  She  was  at  times  partly  paralyzed, 
but  is  still  living.  This  monster  when  seen  by  the  women,  stretched  its 
entire  body  across  the  river,  then  drew  together  in  the  middle  of  the 
channel. — D, 

Told  by  .Adopted. 

76. — The  Man  who  became  a  Water  Monster.' 

Young  men  started  on  a  journey.  As  they  went  they  found  buffalo 
tracks  and  followed  these.  They  followed  the  trail  during  the  day  and 
at  night  they  camped.  At  last  they  rejoiced  to  see  that  the  tracks  were 
becoming  fresh,  and  walked  faster.  Day  after  day  they  followed. 
Then  there  was  a  mountain  before  them.  At  the  bottom  was  a  cave. 
The  tracks  of  the  buflfalo  led  straight  toward  this.  The  young  men 
followed  the  tracks  and  at  last  reached  the  cave  into  which  the  buflfalo 
tracks  led.  'Weil,  let  us  follow  it,  for  we  want  to  find  the  place 
where  the  buffalo  live,''  said  one  of  them.  They  agreed,  and  entered. 
They  went  one  behind  the  other.  Far  in  the  hole  they  came  to  running 
water  :  it  was  clear  and  good  and  they  all  drank  of  it.  Then  they  started 
on  again.  The  buflfalo  tracks  were  in  the  mud  but  gradually  became 
dry  again.  Then  the  men  saw^  a  faint  light  before  them,  just  as  it  is  at 
dawn.  "It  looks  as  if  the  cave  had  an  opening  at  each  end,"  said  the 
leader.  Then  they  found  that  it  was  indeed  a  passage  through  the 
mountain.  When  they  emerged,  they  looked  around  and  saw  herds  of 
buflfalo  scattered  in  every  direction,  standing  in  the  prairie  and  along 
the  streams  and  by  the  rivers,  raising  the  dust  as  they  went  down  to  the 
river,  and  coming  out  of  the  water.    'Well,  we  have  indeed  found  the 

'  Text,  informant  A. 


146         Field  Columbian  Museum — Anthropology,  Vol,  V. 

buffalo ;  we  shall  have  food  and  robes  and  moccasins  and  ropes  and 
everything  else,"  they  said.  And  they  went  back  to  report  that  they 
had  found  the  buffalo  in  plenty.  They  w^ent  into  the  cave  again  where 
they  had  come  out,  going  back  now.  Where  the  running  stream  had 
been  when  they  came,  they  found  a  being  lying  across  the  passage.  ,  His 
body  filled  it  to  the  top.  "Who  can  it  be  lying  in  our  way?  What 
shall  we  do  ?"  they  said  to-each  other.  They  built  a  fire  against  the  body 
and  kept  it  up.  As  it  burned  the  fat  flowed,  running  down  from  the 
body  into  the  fire.  They  kept  up  the  fire  until  at  last  they  had  burned  the 
body  in  two.  "Ya,  my  friends,  it  cooks  well ;  it  must  be  good  to  eat," 
said  one  of  them.  "Don't !  my  friend ;  leave  it ;  it  is  a  powerful  thing," 
his  companions  said  to  him.  "It  must  surely  be  good  to  eat.  See  how 
white  its  meat  is.  I  think  I  shall  try  it,"  said  the  one.  They  urged  him 
not  to  eat  it,  but  he  insisted.  "Well,  then,  it  is  you  who  are  doing  it," 
his  friends  told  him;  and  he  ate  of  it.  "It  is  good;  it  tastes  well.  Eat 
of  it,  my  friends."  he  said;  but  he  could  not  persuade  them  to  touch 
it.  After  he  had  eaten  they  started  again,  passing  through  the  body 
that  they  had  burned  in  two.  At  last  they  got  out  of  the  cave  again.  At 
night  they  camped.  In  the  morning  the  legs  of  the  young  man  who 
had  eate^n  of  the  owner  of  the  waters  had  begun  to  turn  white.  "What 
did  we  tell  you,"  his  brothers  said  to  him.  They  went  on  again  home- 
ward, and  at  night  made  another  camp.  They  blamed  the  young  man 
for  having  eaten  of  the  animal,  and  he  was  ashamed.  In  the  morning 
his  entire  body  had  turned  white.  'It  is  your  own  fault!  We  warned 
you,  but  you  allowed  yourself  to  eat  of  it,"  his  friends  said.  They 
went  on  again,  and  camped  in  another  place.  Next  morning  the  young 
man  was  completely  white  and  in  shape  was  like  the  one  he  had  eaten. 
He  was  a  hiintcabiit.  They  went  on  once  more  and  traveled  far.  When 
they  came  to  a  spring,  the  young  man  who  had  become  a  hiintcabiit  said 
to  his  brother :  "Now,  my  friend,  throw  me  in  the  water  here.  When- 
ever you  go  by  this  place,  when  you  are  at  war,  tie  pieces  of  cloth 
above  this  spring.  Then  you  will  return  with  good  black  paint  (vic- 
tory)." Then  his  younger  brother  threw  him  into  the  spring.  He 
disappeared  in  the  water  amidst  flashes  of  light.  Whenever  his  brother 
passed  by  the  spring,  when  he  was  at  war,  he  left  something  near  it, 
and  he  always  returned  victoriously.' — K. 

» Cf.  J.  O.  Dorsey,  Contr.  N.  A.  Ethn.,  VI,  322;  Grinnell,  Pawnee  Hero  Stories,  171. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        147 

']']. — Snake-Boy. 

When  the  Arapaho  were  yet  hving  in  Southern  Colorado,  and 
men  were  still  troublesome  to  white  intruders,  a  husband  started  out 
with  a  war-party.  The  party,  consisting  of  brave  warriors,  was  absent 
for  days  and  people  began  to  feel  uneasy  about  their  absence. 

In  the  party  there  was  a  young  man  who  had  just  recently  been 
married,  and  his  wife  loved  him  devotedly.  This  wife  used  to  wander 
off  in  the  wilderness  and  weep  in  solitude.  One  day  she  went  to  a 
dreary  place,  with  some  quilled  work  to  occupy  her  spare  time,  to  rest 
in  weeping.    This  wife  told  a  story  like  this : 

"As  I  was  alone  on  the  hill,  doing  some  quilled  work,  and  at  times 
thinking  of  my  dear  husband,  wondering  whether  or  not  he  would  come 
home,  a  very  charming  young  man  came  up  before  me.  Oh !  how  I 
felt  when  he  stepped  in  front  of  me.  I  began  to  think  of  my  dear  hus- 
band more  and  more.  I  could  not  help  but  look  up  to  this  young  man 
and  ask  him  what  he  wanted,  besides  telling  him  that  I  was  not  out  in 
search  of  a  partner,  but  constantly  sat  on  top  of  the  hill,  thinking  that 
perhaps  I  might  see  the  return  of  the  war-party. 

"This  handsome  young  man  had  a  fair  face,  long  and  dark  hair, 
and  had  a  slender  stature. 

"He  advanced  closer  and  smiled  at  me.  'What  do  you  want,  young 
man?'  said  I.  The  young  man  cleared  his  throat,  slightly  lifted  his 
right  foot  from  the  ground,  and  asked  me  if  I  had  any  desire  to  establish 
a  tie  of  friendship  with  him,  since  my  dear  husband  was  absent.  Oh ! 
I  was  struck  so  suddenly  by  the  unexpected  question.  He  stepped 
backward  and  laughed  at  my  silence.  Of  course  I  did  not  answer  him  4t 
once,  but  my  conscience  weakened,  and  I  yielded  to  him. 

"As  I  had  forgotten  my  poor  husband,  I  laid  my  quill  work  aside 
and  was  in  deep  thought.  'I  know  that  your  husband  loves  you  dearly, 
and  you  tell  me  that  because  he  has  not  yet  returned  it  has  caused  you 
to  have  lonely  thoughts,  so  allow  me  to  say  this  to  you,  which  I  hope 
you  will  grant.  You  may  understand  that,  since  you  were  a  girl  until 
your  recent  marriage,  I  have  been  fascinated ;  therefore,  knowing  that 
you  were  here,  I  came  alone.  I  came  over  to  see  you.  You  have  not 
been  married  long  enough  to  love  your  husband..  Since  he  has  gone  for 
good,  and  left  you  to  stand  the  consequences,  you  should  consent  to  me, 
will  you?  Tf  you  really  love  your  own  father,  mother,  brothers,  and 
sisters,  please  yield  to  me  and  don't  forsake  your  relatives.  I  pray 
you  that  just  as  much  as  you  love  them,  please  consent  to  my  request. 
You  may  understand  that  I  had  intended  to  "buy"  you  at  one  time, 


148        Field  Columbian  Museum — Anthropology,  Vol.  V. 

but  my  parents  thought  I  was  yet  too  young,  so,  out  of  love  to  them,  I 
obeyed.  My  folks  know  that  I  fell  in  love  at  a  distance,  and  they 
often  speak  of  you  as  a  very  good  girl,  telling  me  that  the  reputation 
of  your  parents  in  the  past  has  been  excellent.  My  folks  advised  me  to 
behave  well  and  dress  neatly,  because  I  might  accidentally  come  across 
you.  I  came  up  to  you  humbly  and  offer  myself  as  your  future  com- 
panion. I  do  not  wish  to  boast  of  myself,  in  order  to  mislead  you,  but 
I  am  here  awaiting  a  decision.  Now  if  you  do  not  want  to  part  with 
your  own  husband,  for  fear  of  your  parents,  let  me  suggest  this  prop- 
osition. Understand  that  your  husband  may  have  been  killed  in  a 
massacre,  and  you  will  have  nobody  to  care  for  you.  It  may  be  well 
for  you  to  be  virtuous,  but  will  you  take  me  to  be  your  lover  forever  ? 
So  please  let  us  have  a  united  love  and  nobody  will  know.  I  shall  keep 
my  faith,  and  not  tell  any  one  of  our  act.  In  the  name  of  the  Flat-Pipe, 
that  he  hears  me ;  that  just  as  the  Thunder  rolls  and  hears  me,  and  the 
Water  Monster  lies  along  the  river,  the  same  does  hear  me — I  want  you 
to  understand  that  I  shall  be  true  and  kind  to  you  and  love  you  dearly, 
although  you  and  I  be  separated.  It  is  for  your  own  free  will  to  say  yes 
or  no/ said  he  to  me. 

"During  the  time  that  he  was  talking  to  me  for  friendship,  I  was 
in  sympathy  with  him.  'Now,  for  all  the  talking  which  you  have  just 
done,  and  because  you  are  with  me  alone,  besides,  as  I  rely  upon  your 
oath  to  the  several  beings,  you  may  understand  that  I  consent,'  said  I. 
'Thank  you !  Thank  you !'  said  he,  and  he  sat  down  beside  me  and 
began  kissing  and  embracing  me,  and  thus  an  event  took  place  that  day. 

"This  beautiful  young  man  and  myself  spent  some  time  chatting 
and  laughing.  Toward  evening  he  went  away  toward  home,  saying 
that  he  would  meet  me  at  convenient  places.  Shortly  afterwards,  I  took 
up  my  things  and  started  for  home.  My  thoughts  and  anxieties  were 
different  as  I  was  walking  homeward,  my  husband  being  completely 
forgotten. 

''That  night  I  was  restless  in  my  bed,  constantly  going  out  of  the 
tipi  at  nights,  to  see  if  my  lover  would  be  around  to  see  me,  as  he  said. 
My  parents  suspected  me,  and  would  scold  me  for  going  out  unneces- 
sarily. During  the  day,  I  was  not  at  work  as  I  should  have  been,  but 
kept  thinking  of  my  lover.  Forrnerly,  I  had  been  very  backward  about 
going  for  vessels  of  water  for  the  folks,  and  also  I  would  not  bring  in 
any  wood  for  the  fire  when  my  mother  told  me ;  but  since  I  met  this 
handsome  young  man,  I  went  often  after  buckets  of»  water,  and  to  get 
firewood,  so  that  this  lover  of  mine  might  have  a  chance  to  see  me  and 
we  might  have  a  good  chat.    My  favorite  work,  which  was  with  porcu- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  ani?  Kroeber.       149 

pine  quills,  did  not  keep  me  at  home.  When  I  went  out  of  the  tipi 
during  the  day,  I  would  look  around  to  see  if  I  could  identify  my  lover 
in  the  distance,  also  I  would  make  excuses  to  get  out  at  night,  but  this 
handsome  young  man  never  came  near.  A  month  passed,  and  it  was 
my  time  for  menstruation,  but  it  did  not  occur. 

■'Well,  my  husband  was  the  cause  of  all  this.  I  am  sure  that  this 
lover  of  mine  would  not  have  placed  me  in  such  a  condition,  because  he 
was  not  my  real  husband.  From  that  time  on,  I  have  been  obliged  to 
keep  myself  free  from  injury,  and  naturally,  my  complexion  betrays 
me,  by  having  black  spots  on  my  face,  like  the  face  of  the  moon. 

"So  my  tim.e  passed  on,  until  about  the  seventh  month  my  sides 
above  my  hips  began  to  have  a  severe  pain.  As  was  the  custom,  my  dear 
mother  took  me  out  to  pick  wild  berries,  for  exercise,  and  made  me 
take  early  baths  at  the  river.  When  I  was  about  to  sleep  at  night,  I 
would  have  sharp  pain  at  different  parts  of  my  stomach,  which  felt 
as  if  there  was  something  winding  around  inside.-  At  times  I  got 
scared  and  felt  uneasy  on  account  of  the  strange  feeling,  which  became 
more  intense  every  day.  About  the  ninth  month  I  had  suffered  terri- 
bly, and  did  not  know  who  to  depend  on  for  treatment.  Now  since  this 
was  my  first  experience  in  giving  birth,  I  scarcely  knew  the  way,  but 
women  told  me  to  keep  up  my  courage." 

The  sickness  then  came  on  and  the  mother  of  the  girl  hired  two 
other  women  nurses  to  wait  on  the  sick  woman.  The  woman  became 
very  sick  and  at  times  unconscious,  but  the  women  kept  preparing  dif- 
ferent kinds  of  teas  from  weeds  and  herbs,  and  gave  to  the  sick  woman 
to  drink  ("to  loose  the  baby"),  while  others  made  her  vomit  for  action. 
With  all  the  medical  assistance  rendered,  the  sick  woman  was  getting 
weak  all  the  time,  until  finally,  the  womb,  with  the  baby  inside,  dropped. 
Just  as  soon  as  this  had  happened  the  woman  dropped  dead  instantly. 

The  women  removed  her  from  her  baby,  which  made  its  way  and 
burst  out  and  rattled.  The  women,  hearing  the  rattle,  looked  around 
carefully  and  saw  that  the  contents  of  the  bag  was  a  rattle-snake. 

The  people  were  very  much  excited  over  the  mystery.  Of  course 
the  husband  returned  from  the  war-path,  as  a  good  warrior,  but  a 
widower.  The  story  was  explained  to  him  and  he  was  informed 
that  his  wife  had  often  wandered  off  on  top  of  the  hill  to  weep  for  his 
absence,  and  that  she  would  do  a  lot  of  quill  work  for  her  parents, 
until  she  was  changed  in  condition  of  body.  The  husband  expressed  his 
sorrow,  but  calmly  imagined  that  a  mysterious  being  had  worked  on 
her,  and  therefore  suffered  the  consequence. 

Since  the  Indians  had  had  other  similar  occurrences  among  men 


150        Field  Columbian  Museum — Anthropology,  Vol.  V. 

and  women  they  all  believe  that  she  had  intercourse  with  the  snake 
who  appeared  to  her  as  a  real  person.  This  baby  snake  was  thrown  into 
the  fire  and  burned  up. 


This  occurred  among  the  Southern  Arapaho  Indians  and  fright- 
ened them.  If  the  women  had  let  the  snake  baby  alone,  to  see  the  result, 
the  mystery  would  possibly  have  been  known.  It  was  a  rattle-snake, 
but  did  not  fight  after  it  was  born. — D. 

Told  by  River-Woman.    Cf.  TQ. 

78. — The  man  who  became  a  Snake. 

There  was  a  camp-circle  in  the  spring  of  the  year,  close  to  the 
river.  One  day  two  young  men  started  out  on  the  war-path.  They  were 
gone  for  several  days,  when  they  accidentally  came  across  two  large 
eggs  in  a  nest  on  the  ground.  They  stopped  and  got  off  their  horses 
to  identify  the  eggs.  They  disputed.  One  said  that  he  felt  sure  they 
were  from  a  goose,  but  the  other  believed  they  were  from  a  snake.  The 
latter  advised  his  friend  not  to  molest  them.  Still,  the  other  man  took 
them  along.  When  night  overtook  them  they  camped  and  built  a 
fire.  Since  the  former  man  was  hungry,  he  at  once  boiled  the  eggs  and 
ate  them,  but  did  not  give  any  to  his  partner. 

They  went  to  bed  in  a  shelter  tipi,  and  in  the  morning  the  body  of 
the  man  [who  had  eaten  the  eggs]  was  swollen.  During  that  day  the 
man  became  so  fat  that  his  partner  had  to  cut  his  clothes  to  get  tbem 
off.  He  went  naked,  and  his  partner  was  afraid  of  him.  Although  he 
was  getting  fat  all  the  time  and  looking  strange  to  his  partner,  he  talked 
to  him  about  his  condition.  He  told  him  that  his  body  was  going  to 
change.  The  fat  man  got  up  and  walked  a  distance  and  sat  down  facing 
his  partner.  He  then  at  once  became  a  big  snake,  with  a  long  body, 
and  with  very  large  eyes.  The  change  made  his  friend  tremble  and 
unable  to  speak,  but  he  kept  his  friend  at  good  range  and  talked  to  him. 

The  snake  said  to  his  friend,  "Now  I  want  you  to  do  the  right 
thing,  to  tell  the  truth  of  what  has  happened  to  me,  and. to  say  that 
you  were  an  eye  witness.  You  may  tell  my  father,  mother,  brothers, 
sisters,  and  other  relatives  that  I  ate  eggs  which  I  thought  were  those 
of  a  goose,  but  have  become  a  big  snake,  that  I  still  talk  the  same  lan- 
guage as  they  do.  Please  do  this  for  me.  Do  not  try  to  hide  anything 
from  my  folks.  You  may  saddle  my  horse  and  yours  and  I  will  go  with 
you  the  rest  of  the  way."  So  the  man  did  so.  The  two  started  and  kept 
at  an  even  gait  until  they  came  to  a  river.    At  the  river  there  was,  on 


Oct.,  1903.       Arapaho  Traditions — Uorsey  and  Kroeber.        151 

the  other  side,  a  steep  bank  of  rock,  a  cliff ;  the  water  was  deep.  "Now," 
said  the  snake,  "I  am  goiilg  to  stay  in  that  deep  water  against  the  bank, 
and  so  please  tell  my  folks  of  the  place.  Whenever  they  wish  to  cross 
the  river,  either  above  or  below,  tell  them  to  throw  intestines  into  the 
river,  for  remembrance  of  me.  I  shall  see  that  they  cross  it  in  safety. 
Tell  my  folks  that  I  came  this  far  with  you,  that  you  saw  me  start  off 
and  dive  into  the  water,  out  of  your  sight."  The  snake  started,  big  as 
he  was,  into  this  river  and  stayed  there. 

The  movements  of  the  snake  indicate  creeks  or  rivers. — D. 

Told  by  Black-Horse.    Also  found  among  the  Pawnee. 

79.— The  Woman  who  had  Beaver  Children. 

Early  in  the  morning,  two  women  went  to  the  river  after  a  vessel 
of  water  to  cook  with.  Both  of  them  were  only  recently  married  and 
were  yet  in  active  spirits.  On  the  other  side  of  the  river  was  a  steep 
precipice  and  it  was  a  deep  hole  below.  One  of  them  stooped  and  dipped 
the  vessel.  Just  as  she  dipped  the  vessel  in  the  water,  streaks  of  sun 
rays  were  reflected  from  the  deepest  place  on  the  other  side  of  the 
river  and  struck  her. 

Her  companion,  knowing  that  great  wrong  was  done  to  her  by 
some  bad  spirit,  told  her  to  empty  the  vessel  and  that  they  both  should 
go  back  without  water.  But  the  woman  said  that  she  did  not  feel  any 
kind  of  contact,  and  she  would  carry  her  vessel  of  water,  because  if 
she  did  not  do  so  her  husband  might  accuse  her  of  infidelity.  The 
other  woman  was  older,  and  thought  it  best  not  to  dip  her  vessel  for 
water,  for  she  feared  something  might  happen  to  her.  On  the  way 
they  criticised  each  other's  behavior.  The  woman  who  brought  some 
water  felt  satisfied,  but  her  companion  was  uneasy  for  her. 

Some  time  afterwards,  this  woman  who  dipped  for  the  vessel  of 
water  gave  notice  to  her  mother  that  she  was  pregnant  for  the  first 
time.  According  to  the  custom  the  mother  gave  her  occasional  exercise 
and  made  her  rise  early,  until  finally  she  was  taken  sick. 

It  happened  that  this  companion  had  had  some  experience  in  taking 
care  of  sick  women.  She  was  then  sent  for  and  on  her  arrival  found 
that  she  was  fainting,  as  the  others  did  not  know  how  to  handle  her. 
She  took  out  her  medicine  and  made  a  tea  of  weeds  and  gave  her  a  good 
drink  of  it  and  had  others  vomit  her. 

Finally,  the  woman  gave  birth  to  a  young  baby  which  resembled 
a  beaver.  The  body  was  somewhat  flat  and  stiff,  and  the  fingers  were 
like  the  claws  of  the  beaver.    It  had  a  small  flat  tail,  but  its  skin  was  like 


152         Field  Columbian  Museum — Anthropology,  Vol.  V. 

that  of  a  human  being.  The  beaver  child  breathed  for  a  short  time  be- 
fore it  was  cleansed,  and  soon  died. 

At  another  time  when  she  gave  birth  to  another  child,  it  was  a 
beaver  again,  but  this  time  it  didn't  have  a  tail.  So  queer  and  strange 
were  the  children  that  she  was  blessed  with,  that  common  sweat-lodges 
were  erected  for  her  "purification,"  from  troublesome  animals. 

Years  and  years  passed  on  the  Wind  River,  without  a  child,  until 
a  few  years  ago,  when  she  gave  birth  to  a  baby,  who  grew  up  to  be  a  big 
boy,  and  was  soon  sent  to  school.  In  the  summer  time  when  the  chil- 
dren took  their  vacation  this  boy  of  course  went  home.  The  Wind 
River  was  then  high  and  since  boys  are  mischievous,  they  went  swim- 
ming at  the  swift  current,  and  this  boy  was  drowned.  So  this  woman 
could  not  raise  any  children  and  she  is  still  living. 

It  is  said  that  restrictions  might  have  been  placed  upon  her  by  the 
beaver  and  that  she  might  have  disobeyed  them  voluntarily,  and  there- 
fore, lost  her  last  boy.  The  beaver  bewitched  her  at  the  start,  but  lastly 
gave  her  a  real  boy,  but  it  did  not  live  long. 

A  good  many  medicine-men  follow  the  beavers  in  their  doctor- 
ing.— D. 

Told  by  River-Woman.    Cf.  No.  77. 

80. — Bear,  the  Six  Brothers  and  the  Sister. 

There  was  a  camp-circle  of  people.  A  party  of  young  men  went 
out  on  the  war-path,  seven  in  number.  After  they  were  gone  for  some 
time.  Bear  came  to  camp  and  destroyed  all  the  people  except  one  girl. 
Bear  took  possession  of  her  and  she  became  the  servant  of  Bear.  The 
girl  would  get  the  vessel  and  go  after  water  from  time  to  time. 

One  day  the  war-party  returned,  but  did  not  see  anybody  except  a 
girl  going  to  the  river  after  water.  They  met  the  girl  and  questioned  her 
of  the  trouble.  The  girl  said  that  Bear  had  come  to  camp  and  destroyed 
the  people,  and  that  Bear  was  suspicious  of  her.  The  girl  was  offered 
meat  for  subsistence  by  the  young  men.  She  declined  the  favor,  because 
Bear  always  questioned  her  if  anybody  met  her  at  the  river.  They  told 
her  to  watch  them  performing  a  way  to  kill  a  rabbit.  They  placed  a 
rabbit  a  short 'distance  and  told  her  to  hit  it.  She  struck  the  rabbit  and 
knocked  it  over.  "Now  this  is  the  way  you  must  do  when  Bear  asks 
you  about  the  rabbit,''  said  the  young  man.  She  then  took  it  home  and 
Bear  at  once  felt  suspicious  about  the  rabbit.  "Where  did  you  get  the 
rabbit?  I  know  that  somebody  gave  it  to  you,"  said  Bear.  "No!  I 
took  the  stick  and  struck  the  rabbit  and  killed  it."    She  placed  the  rabbit 


Oct.,  1903.       Arapaho  Traditions— Dorsev'  and  Kroeber.        153 

a  short  distance  and  did  as  she  said.    "That  is  the  way  I  did  to  get  sub- 
sistence," she  said.    Then  Bear  was  satisfied. 

'  The  next  time  the  girl  went  out  for  water  the  brothers  asked  her  to 
find  out  the  vital  spot  of  Bear.  She  did  so,  and  told  her  brothers  that 
Bear  said  that  anybody  could  kill  him  by  hitting  the  small  finger  of  his 
hand. 

One  day  she  took  advantage  of  Bear's  absence  to  escape,  and  ran 
away  from  Bear,  instead  of  carrying  water  back  to  the  tipi.  She  met  her 
brothers  and  they  all  ran  for  freedom.  They  had  gone  a  distance,  when 
they  looked  back  and  saw  Bear  following.  When  the  sister  had  seen 
that  Bear  was  gaining  on  them,  she  stopped  and  kicked  a  shinny  ball 
which  she-kept  in  her  dress,  next  to  her  skin,  close  to  her  heart.  When 
the  ball  ascended,  one  of  the  brothers  went  up  with  it  and  alighted  in 
the  sky.  She  did  this  act  until  she  had  sent  all  of  her  brothers  and 
herself  up  to  the  sky.  This  act  was  done  for  a  good  deed.  Bear  saw 
the  act  and  stopped,  crying,  and,  scratching  himself  much,  of  course 
caused  blood  to  flow. 


This  is  said  to  indicate  the  circle  of  stars  in  the  sky  with  a  lone 
star  off  to  one  side,  being  the  sister.  The  brothers  sitting  away  from 
her  teach  morality  for  red  people.  Therefore  a  brother  and  sister  do 
not  speak  much  to  each  other,  or  sit  together,  or  say  any  vulgar  words. 
— D. 

According  to  the  Wichita  version  for  the  origin  of  the  Pleiades,  the  sisters  ascended  to  heaven 
by  means  of  the  double-ljall  game.  Wilson  has  recorded  a  similar  tale  for  the  Blackfeet  in  the 
American  Antiquarian. 

81 . — Foot-Stuck-Child.^ 

It  was  in  winter  and  a  large  party  was  on  the  war-path.  Some 
of  them  became  tired  and  went  home,  but  seven  continued  on  their  way. 
Coming  to  a  river,  they  made  camp  on  account  of  one  of  them  who  was 
weary  and  nearly  exhausted.  They  found  that  he  was  unable  to  go 
farther.  Then  they  made  a  good  brush  hut  in  order  that  they  might 
winter  there.  From  this  place  they  went  out  and  looked  for  buffalo  and 
hunted  them  wherever  they  thought  they  might  find  them.  During 
the  hunting  one  of  them  r^n  against  a  thorny  plant  and  became  unable 
to  hunt  for  some  time.  His  leg  swelled  very  much  in  consequence  of 
-,the  wound,  and  finally  suddenly  opened.  Then  a  child  issued  from  the 
leg.  The  young  men  took  from  their  own  clothes  what  they  could 
spare  and  used  it  for  wrappings  for  the  child.  They  made  a  panther 
skin  answer  as  a  cradle.    They  passed  the  child  around  from  one  to  the 

'  Informant  H. 


154        Field  Columbian  Museum — Anthropology,  Vol.  V. 

other,  like  people  smoking  a  pipe.  They  were  glad  to  have  another  per- 
son with  them  and  they  were  very  fond  of  the  child.  While  they  lived 
there  they  killed  very  many  elk  and  saved  the  teeth.  From  the  skins 
they  made  a  dress  for  the  child,  which  was  then  old  enough  to  run  about. 
The  dress  was  a  girl's,  entirely  covered  with  elk  teeth.  They  also 
made  a  belt  for  her.  She  was  very  beautiful.  Her  name  was  Hasix- 
taciisa'^,  Foot-stuck-child.  A  buffalo  bull  called  Hixana'^ka'^,  Bone- 
bull,  heard  that  these  young  men  had  had  a  daughter  born  to  them. 
As  is  the  custom,  he  sent  the  magpie  to  go  to  these  people  to  ask  for  the 
girl  in  marriage.  The  magpie  came  to  the  young  men  and  told  them 
what  the  Bone-bull  wished ;  but  he  did  not  meet  with  any  success.  The 
young  men  said,  "We  will  not  do  it.  We  love  our  daughter.  She  is  so 
young  that  it  will  not  be  well  to  let  her  go."  The  magpie  returned  and 
told  the  young  men  what  the  Bone-bull  had  said.  He  advised  the  bull 
to  get  the  seciitcabihi  (a  species  of  small  bird),  which  was  very  clever 
and  would  perhaps  persuade  the  young  men  to  consent  to  the  girl's 
marriage  with  him.  So  the  seciitcabihi  was  sent  out  by  the  bull.  It 
reached  the  place  where  the  people  lived  and  lighted  on  the  top  of  the 
brush  house.  In  a  gentle  voice  it  said  to  the  men.  "I  am  sent  by  Bone- 
bull  to  ask  for  your  daughter."  The  young  men  still  refused,  giving 
the  same  answer  as  before.  The  bird  flew  back  and  told  the  bull  of 
the  result.  The  bull  said  to  it,  "Go  back  and  tell  them  that  I  mean 
what  I  ask.  I  shall  come  myself  later."  It  was  known  that  the  bull 
was  very  powerful  and  hard  to  overcome  or  escape  from.  The  bird 
went  again  and  fulfilled  the  bull's  instruction,  but  again  returned  unsuc- 
cessfully. It  told  the  bull:  "They  are  at  last  making  preparations 
for  the  marriage.  They  are  dressing  the  girl  finely."  But  the  bull 
did  not  believe  it.  Then,  in  order  to  free  itself  from  the  unpleasant 
task,  the  bird  advised  him  to  procure  the  services  of  some  one  who 
could  do  better  than  itself ;  some  one  that  had  a  sweet,  juicy  tongue.  So 
the  bull  sent  another  bird  called  hiitictabit  (fire-owner),  which  has  red 
on  its  head  and  reddish  wings.  This  bird  took  the  message  to  the 
young  men.  Now  at  last  they  consented.  One  of  them  went  to  his  bag 
and  took  out  a  war-bonnet.  He  said :  "Tell  Bone-bull  that  this  war- 
bonnet  will  be  his  backbone."  Then  another  one  gave  a  quiver  of  otter 
skin,  saying  that  this  was  to  be  the  bull's  skin,  and  that  the  parts  of  the 
quiver  hanging  loose  would  become  the  parts  of  the  buffalo  hanging 
loose  on  his  chest.  Then  they  took  a  dress  made  of  thin  dressed  skin 
(tayan  biixuut)  and  gave  it  to  him  to  become  the  skin  on  his  flanks  and 
belly.  Then  they  gave  a  woven  blanket,  which  was  to  become  his 
paunch.    A  pointed  quiver  (niicibinana")  was  to  be  his  stomach.    Next 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        155 

they  took  a  deer  skin  and  gave  it  to  the  girl  for  her  husband,  that  it 
might  become  the  fat  on  his  intestines  (hinotaii^a).  Then  ihty  gave 
the  girl  an  eagle  tail  feather  to  become  the  bull's  tongue.  They  took  an 
eagle  wing  feather  (haagii)  which  was  stripped  until  only  the  tip  re- 
mained feathered ;  this  was  to  become  his  tail.  Then  they  gave  her  two 
bird  claws,  which  were  to  be  his  horns.  They  gave  her  moccasins  hav- 
ing the  hair  on  the  inside,  to  become  his  kidneys,  and  mittens  to  become 
the  fat  on  the  kidneys  (haa"kahaana").  They  gave  her  armlets  (baesce- 
nayaana"')  to  serve  as  his  threat.  Then  they  gave  her  a  light  bundle. 
This  was  to  be  attached  to  his  throat  and  to  serve  for  his  lungs.  Then 
they  took  a  pointed  cap.  This  was  to  be  his  heart.  Then  they  gave  her 
mittens  (^aaxa'^)  to  be  the  pericardium.  They  also  gave  her  an  awl- 
case  (beiha")  to  become  the  aorta  (hiniig).  Then  they  gave  her 
naetcehiitcaana"  ("chief-pipes":  pipe-stems  used  for  making  peace  with 
other  tribes  ;  they  have  eagle  feathers  and  weasel  skins  attached  to  them 
and  are  kept  wrapped  up) .  These  were  to  become  his  jaws.,  They  gave 
her  the  hollow  shell  of  a  wild  pumpkin  filled  with  soft  pith.  This  was 
to  be  his  skull  and  brains.  Then  they  got  a  parfleche,  which  was  to 
become  the  white  meat  of  the  hind  leg  (na°k'tcaa"ba°)  ;  and  a  rawhide 
food-bag  was  to  become  ^the  black  meat  on  the  inside  of  the  hind  leg. 
Next  they  gave  a  bow,  to  become  his  ribs,  and  a  painted  robe  (ha°- 
hasa"*),  to  become  the  fat  on  the  back  (nanii),  the  drawings  on  the 
blanket  being  the  veins.  They  took  snow  shoes  and  gave  them  to  be  his 
hoofs.  They  gave  strips  hanging  from  the  top  of  the  war-bonnet,  to  be 
the  tendons  of  the  neck  (hitiita"),  and  the  cloth  of  the  war-bonnet  to  be 
the  muscles  of  the  back.  They  gave  knife  scabbards  to  be  the  short 
ribs  (hiiahohuun).  Then  in  order  to  please  the  bull  they  got  a  rope 
of  rawhide  to  become  his  intestine  (higaa'bcuu).  Then  they  gave  wrist 
guards  (wa^toukuhuna"^)  to  become  his  ears.  They  gave  a  tobacco 
bag,  filled  with  finely  ground  tobacco,  and  with  a  pipe-stem  projecting 
from  it,  to  become  his  scrotum  and  penis.  They  gave  a  goat  horn  filled 
with  pith  for  tinder  (naa"saa"),  to  be  his  nose  and  nostrils;  then  a 
twisted  rawhide  rope,  which  was  to  become  the  spinal  cord  and  the 
marrow  of  the  bones.  For  his  eyes  they  gave  berries  of  hitcaTicihiha** 
(berries  used  as  medicine  to  make  horses  run  rapidly).  Then  they  gave 
a  shell  gorget  (beii)  to  be  his  larynx.  They  gave  reeds  (kakuyana") 
to  serve  for  his  legs.  All  these  objects  were  tied  in  a  bundle  with  the 
rope  intended  for  his  intestine.  Then  they  also  gave  the  girl  a  black- 
bird to  become  a  bunch  of  hair  on  his  back. 

So  the  girl  went  to  the  bull  and  was  received  by  him  and  lived  with 
him  for  some  time.    She  wore  a  painted  buffalo  robe.    At  certain  times 


156        Field  Columbian  Museum — Anthropology,  Vol.  V. 

the  bull  got  up  in  order  to  lead  the  herd  to  water.  At  such  times  he 
touched  his  wife,  wlio,  wearing  her  robe,  was  sitting  in  the  same 
position  as  all  the  rest,  as  a  sign  for  her  to  go  too.  The  young  men 
were  lonely  and  thought  how  they  might  recover  their  daughter.  It  was 
a  year  since  she  had  left  them.  They  sent  out  flies,  but  when  the  flies 
came  near  the  bull  he  bellowed  to  drive  them  away.  The  flies  were  so 
much  afraid  of  him  that  they  did  not  approach  him.  Then  the  magpie 
was  sent,  and  came  and  alighted  at  a  distance;  but  when  the  bull  saw 
him  he  said,  '  Go  away !  I  do  not  want  you  to  be  about."  Because  the 
young  men  had  given  the  bull  the  blackbird  to  be  a  part  of  his  body, 
they  thought  he  might  be  pleased  and  persuaded  by  it;  so  they  sent 
the  blackbird,  which  lit  on  his  back  and  began  to  sing.  But  the  bull 
said  to  it  also:  "Go  away,  I  do  not  want  you  about."  The  blackbird 
flew  back  to- the  men  and  said,  "I  can  do  nothing  to  help  you  to  get 
your  daughter  back,  but  I  will  tell  you  of  two  animals  that  work  un- 
seen, and  are  very  cunning:  they  are  the  mole  and  the  badger.  If  you 
get  their  help  you  will  surely  recover  the  girl."  Then  the  young  men 
got  the  mole  and  the  badger,  and  they  started  at  night,  taking  arrows 
with  them.  They  went  underground,  the  mole  going  ahead.  The 
badger  followed  and  made  the  hole  larger.  They  came  under  the  place 
where  the  girl  was  sitting,  and  the  mole  emerged  under  her  blanket. 
He  gave  her  the  arrows  which  he  had  brought  and  she  stuck  them 
into  the  ground  and  rested  her  robe  on  them  and  then  the  badger  came 
under  this  too.  The  two  animals  said  to  her,  "We  have  come  to  take 
you  back."  She  said,  'T  am  afraid,"  but  they  urged  her  to  flee.  Finally 
she  consented,  and  leaving  her  robe  in  the  position  in  which  she  always 
sat,  went  back  through  the  hole  with  the  mole  and  the  badger  to  the 
house  of  the  young  men.  When  she  arrived  they  started' to  flee.  The 
girl  had  become  tired,  when  they  came  to  a  stone  and  asked  it  to 
help  them.  The  stone  said,  'T  can  do  nothing  for  you,  the  bull  is  too 
powerful  to  contend  with."  They  rested  by  the  side  of  the  stone; 
then  they  continued  on  their  way,  one  of  them  carrying  the  girl.  But 
they  went  more  slowly  on  account  of  her.  They  crossed  a  river,  went 
through  the  timber,  and  on  the  prairie  the  girl  walked  again  for  a 
distance.  In  front  of  them  they  saw  a  lone  immense  Cottonwood  tree. 
They  said  to  it :  "We  are  pursued  by  a  powerful  animal  and  come  to 
you  for  help."  The  tree  told  them,  ''Run  around  me  four  times,"  and 
they  did  this.  The  tree  had  seven  large  branches,  the  lowest  of  them 
high  enough  to  be  out  of  the  reach  of  the  buffalo,  and  at  the  top  was  a 
fork  in  which  was  a  nest.     They  climbed  the  tree,  each  of  the  men 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        157 

sitting  on  one  of  the  branches,  and  the  girl  getting  into  the  nest.     So 
they  waited  for  the  bull  who  would  pursue  them. 

When  the  bull  touched  his  wife  in  order  to  go  to  water,  she  did  not 
move.  He  spoke  to  her  angrily  and  touched  her  again.  The  third 
time  he  tried  to  hook  her  with  his  horn,  but  tossed  the  empty  robe 
away,  "They  cannot  escape  me,"  he  said.  He  noticed  the  fresh 
ground  which  the  badger  had  thrown  up  in  order  to  close  the  hole. 
He  hooked  the  ground  and  threw  it  to  one  side,  and  the  other  bulls 
got  up  and  did  the  same,  throwing  the  ground  as  if  they  were  making 
a  ditch  and  following  the  course  of  the  underground  passage  until 
they  came  to  the  place  where  the  people  had  lived.  The  camp  was 
already  broken  up,  but  they  followed  the  people's  trail.  Coming  to  the 
stone,  the  bull  asked,  "Have  you  hidden  the  people  or  done  anything 
to  help  them?"  The  stone  said:  'T  have  not  helped  them  for  fear 
of  you."  But  the  bull  insisted :  "Tell  me  where  you  hid  them.  I  know 
that  they  reached  you  and  are  somewhere  about."  ''No,  I  did  not  hide 
them;  they  reached  this  place  but  went  on,"  said  the  stone.  "Yes, 
you  have  hidden  them ;  I  can  smell  them  and  see  their  tracks  about 
here."  "The  girl  rested  here  a  short  time,  that  is  .what  you  smell,"  said 
the  stone.  Then  the  buffalo  followed  the  trail  again  and  crossed  the 
river,  the  bull  leading.  One  calf  which  was  becoming  very  tired  tried 
hard  to  keep  up  with  the  rest.  It  became  exhausted  at  the  lone  cotton- 
wood  tree  and  stopped  to  rest.  But  the  herd  went  on,  not  having  seen 
the  people  in  the  tree.  They  went  far  on.  The  girl  was  so  tired  that  she 
had  a  slight  hemorrhage.  Then  she  spat  down.  As  the  calf  was  rest- 
ing in  the  shade  below,  the  bloody  spittle  fell  down  before  it.  The 
calf  smelled  it,  knew  it,  got  up.  and  went  after  the  rest  of  the  buffalo. 
Coming  near  the  herd,  it  cried  out  to  the  bull :  "Stop!  I  have  found  a 
girl  in  the  top  of  a  tree.  She  is  the  one  who  is  your  wife."  Then 
the  whole  herd  turned  back  to  the  tree.  When  they  reached  it,  the  bull 
said :  "We  will  surely  get  you."  The  tree  said  :  "You  have  four  parts 
of  strength.  I  give  you  a  chance  to  do  something  to  me."  Then  the 
buffalo  began  to  attack  the  tree ;  those  with  least  strength  began.  They 
butted  it  until  its  thick  bark  was  peeled  off.  Meanwhile  the  young  men 
were  shooting  them  from  the  tree.  The  tree  said :  "Let  some  of  them 
break  their  horns."  Then  came  the  large  bulls,  who  split  the  wood  of 
the  tree ;  but  some  stuck  fast,  and  others  broke  their  horns  or  lost  the 
covering.  The  bull  said,  "I  will  be  the  last  one  and  will  make  the  tree 
fall."  At  last  he  came  on,  charging  against  the  tree  from  the  southeast, 
striking  it,  and  making  a  big  gash.    Then,  coming  from  the  southwest. 


158         Field  Columbian  Museum — Anthropology,  Vol.  V. 

he  made  a  larger  hole.  Going  to  the  northwest,  he  charged  from  there, 
and  again  cut  deeper,  but  broke  his  right  horn.  Going  then  to  the 
northeast,  he  charged  the  tree  with  his  left  horn  and  made  a  still  larger 
hole.  The  fifth  time  he  went  straight  east,  intending  to  strike  the  tree 
in  the  center  and  break  it  down.  He  pranced  about,  raising  the  dust ; 
but  the  tree  said  to  him :  "You  can  do  nothing.  So  come  on  quickly." 
This  made  him  angi-y  and  he  charged.  The  tree  said :  "This  time  you 
will  stick  fast,"  and  he  ranjiis  left  horn  far  into  the  middle  of  the  wood 
and  stuck  fast.  Then  the  tree  told  the  young  men  to  shoot  him  in  the 
soft  parts  of  his  neck  and  sides,  for  he  could  not  get  loose  or  injure 
them.  Then  they  shot  him  and  killed  him,  so  that  he  hung  there.  Then 
they  cut  him  loose.  The  tree  told  them  to  gather  all  the  chips  and 
pieces  of  wood  that  had  been  knocked'  off  and  cover  the  bull  with  them, 
and  they  did  so.  All  the  buffalo  that  had  not  been  killed  went  away. 
The  tree  said  to  them :  "Hereafter  you  will  be  overcome  by  human 
beings.  You  will  have  horns,  but  when  they  come  to  hunt  you,  you  will 
be  afraid.  You  will  be  killed  and  eaten  by  them  and  they  will  use  your 
skins."  Then  the  buffalo  scattered  over  the  land  with  half-broken,  short 
horns. 

A'fter  the  people  had  descended  from  the  tree,  they  went  on  their 
way.  The  magpie  came  to  them  as  messenger  sent  by  Tceyoginen 
(merciless  -man)  to  ask  the  young  men  for  their  daughter  in  marriage. 
He  was  a  round  rock.  The  magpie  knew  what  this  rock  had  done  and 
warned  the  men  not  to  consent  to  the  marriage.  He  said,  "Do  not  have 
anything  to  do  with  him,  since  he  is  not  a  good  man.  Your  daughter  is 
beautiful,  and  I  do  not  like  to  see  her  married  to  the  rock.  He  has 
married  the  prettiest  girls  he  could  hear  of,  obtaining  them  somehow. 
But  his  wives  are  crippled,  one-armed,  or  one-legged,  or  much  bruised. 
I  will  tell  the  rock  to  get  the  hummingbird  for  a  messenger  because 
that  bird  is  swift  and  can  escape  him  if  he  should  pursue."  So  the 
magpie  returned  and  said  that  the  young  men  refused  the  marriage. 
But  the  rock  sent  him  back  to  say:  "Tell  them  that  the  girl  must 
marry  me  nevertheless."  The  magpie  persuaded  him  to  send  the  hum- 
mingbird as  messenger  instead  of  himself.  Then  the  hummingbird  went 
to  carry  the  message  to  the  young  men ;  but,  on  reaching  them,  told 
them  instead:  "He  is  merciless,  and  not  the  right  man  to  marry  this 
girl.  He  has  treated  his  wives  very  badly.  You  had  better  leave  this 
place."  So  he  went  back  without  having  tried  to  help  the  rock.  He 
told  the  rock  that  he  had  seen  neither  camp  nor  people.  "Yes  you  saw 
them,"  said  the  rock;  "you  are  trying  to  help  them  instead  of  helping 
me.    Therefore  you  try  to  pretend  that  you  did  not  see  them.    Go  back 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        159 

and  tell  them  that  I  want  the  girl.  If  they  refuse,  say  that  I  shall  be 
there  soon."  The  hummingbird  went  again  to  the  men  and  told  them 
what  the  rock  wished,  and  said :  "He  is  powerful.  Perhaps  it  is  best 
if  you  let  your  daughter  go.  But  there  are  two  animals  that  can  surely 
help  you.  They  can  bring  her  back  before  he  injures  her.  They  are  the 
mole  and  the  badger."  "Yes,"  they  said,  now  having  confidence  in  these 
animals.  So  the  hummingbird  took  the  girl  to  the  rock.  He  reached 
his  tent,  which  was  large  and  fine,  but  full  of  crippled  wives.  'I  have 
your  wife  here,"  he  said.  "Very  well,"  said  the  rock,  "let  her  come  in. 
I  am  pleased  that  you  brought  her;  she  is  pretty  enough  for  me."  Soon 
after  the  hummingbird  had  left  with  the  girl,  the  mole  and  the  badger 
started  undergrourtd  and  made  their  way  to  the  rock's  tent.  In  the 
morning  the  rock  always  went  buzzing  out  through  the  top  of  the  tent ; 
in  the  evening  he  came  back  home  in  the  same  way.  While  he  was 
away,  the  two  animals  arrived.  The  girl  was  sitting  with  both  feet 
outstretched.  They  said  to  her,  "Remain  sitting  thus  until  your  hus- 
band returns."  Then  they  made  a  hole  large  enough  for  the  rock  to 
fall  into  and  covered  it  lightly.  In  the  evening  the  rock  was  heard 
coming.  As  he  was  entering  above,  the  girl  got  up,  and  the  rock 
dropped  into  the  hole  while  she  ran  out  of  the  tent,  saying:  "Let  the 
hole  be  closed."  "Let  the  earth  be  covered  again,"  said  the  mole  and 
the  badger.  They  heard  the  rock  inside  the  earth,  tossing  about,  buzz- 
ing, and  angry.  The  girl  returned  to  her  fathers.  They  traveled  all 
night,  fleeing.  In  the  morning  the  rock  overtook  them.  As  they  were 
going,  they,  wished  a  canyon  with  steep  cliffs  to  be  behind  them.  The 
rock  went  down  the  precipice,  and  while  he  tried  to  climb  up  again,  the 
others  went  on.  It  became  night  again  and  in  the  morning  the  rock 
was  near  them  once  more.  Then  the  girl  said :  "This  time  it  shall 
happen.  I  am  tired  and  weary  from  running,  my  fathers."  She  was 
carrying  a  ball,  and,  saying :  "First  for  my  father,"  she  threw  it  up  and 
as  it  came  down  kicked  it  upwards,  and  her  father  rose  up.  Then  she 
did  the  same  for  the  others  until  all  had  gone  up.  When  she  came  to  do 
it  for  herself  the  rock  was  near.  She  threw  the  ball,  kicked  it,  and  she 
too  rose  up.  She  said,  "We  have  passed  through  dangers  on  my  ac- 
count; I  think  this  is  the  best  place  for  us  to  go.  It  i^  a  good  place 
where  we  are.  I  shall  provide  the  means  of  living  for  you."  To 
the  rock  she  said.  "You  shall  remain  where  you  overtook  us.  You 
shall  not  trouble  people  any  longer,  but  be  found  wherever  there  are 
hills."  She  and  her  fathers  reached  the  sky  in  one  place.  They  live  in 
a  tent  covered  with  stars.* — K. 

'  Cf.  Gros  Ventre:  Dhegiha  (J.  O.  Dorsey,  Contr.  N.  A  Ethn.,  VI,  224);  Dakota  (Riggs,  ibid.,. IX,. 
115);  Ojibwa  (Schoolcraft,  Hiawatha,  274);  Cheyenne  (Journ.  Am.  Folk  Lore,  XIII,  182). 


i6o        Field  Columbian   Museum — Anthropology,  Vol.  V. 

82. — Foot-Stuck-Child/ 

Several  men  lived  alone.  For  many  years  they  lived  away  from 
people.  There  were  no  women  with  them.  They  had  a  tent  and  abun- 
dance of  meat.  There  were  many  buffalo  near  them,  and  they  lived 
contentedly.  Once  the  grass  was  wet  and  one  of  the  men  on  going  out 
took  off  his  moccasins.  When  he  returned  he  had  a  splinter  (or  thorn) 
in  his  heel.  His  heel  swelled  and  became  very  sore.  He  was  unable 
to  walk.  His  whole  leg  swelled.  He  remained  in  the  tent  constantly. 
The  other  three  men  went  out  to  hunt.  Finally  his  leg  burst  open. 
Then  a  girl  child  came  out.  The  four  men  were  very  glad ;  they  called 
her  Hasixtaciisa"  (Foot-stuck-child).  In  a  short  time  she  was  grown 
and  beautiful.  The  chief  bull  of  the  buffalo  came,  making  love  to  her; 
but  the  men  told  the  girl  not  to  have  anything  to  do  with  him,  for  they 
did  not  want  their  daughter  to  be  taken  away.  The  bull  went  back  to 
the  herd,  very  angry.  Then  he  came  to  the  tent  and  tore  everything  to 
pieces.  The  men  shot  at  him  but  could  not  wound  him.  He  took  the 
girl  away  with  him.  They  cried,  but  were  unable  to  rescue  her.  He 
kept  the  girl  in  the  middle  of  the  herd  and  watched  her  all  the  time. 
The  buffalo  were  all  about  her.  The  mole  came  and  said  to  the  men : 
'T  will  bring  you  the  girl."  Then  they  were  glad.  Finally  the,  bull 
went  to  sleep.  The  mole  dug  under  ground  below  the  herd^  making  a 
hole  large  enough  for  a  person  to  pass  through.  He  dug  a  hole  under 
the  girl  so  that  she  sank  down.  Then  he  said  to  her :  "You  must  come 
with  me;  your  fathers  are  grieving  for  you.'"  She  went  with  him 
through  the  passage  to  where  the  men  were.  Then  they  all  fled. 
The  bull  awoke  and  found  the  girl  gone ;  he  smelled  all  over ;  he  could 
not  find  her  tracks.  Finally  he  caught  her  scent  at  the  hole  and  knew 
that  she  had  gone  in  there.  The  buffalo  now  followed  the  hole  and 
pursued  the  people.  They  gained  on  them.  When  they  nearly  caught 
them,  the  people  came  to  a  tree.  The  tree  said :  "Go  around  me  four 
times,  and  then  climb  up  into  me."  Then  they  went  around  it  four 
times  and  climbed  up.  Then  all  the  bulls  with  sharp  horns  charged, 
and  knocked  pieces  out  of  the  tree.  After  a  while  only  a  little  wood 
was  left.  Then  the  bull  himself  went  olT  to  a  distance,  charged  against 
the  tree,  and  knocked  a  large  piece  from  it.  Twice  more  he  charged 
against  it,  each  time  breaking  off  a  larger  piece.  Then  he  went  far  off 
to  charge  the  fourth  time  and  throw  the  tree  over.  He  came,  struck 
the  tree,  and  broke  his  neck.  Now  the  people  were  safe.  Then  the  girl 
took  a  ball  in  her  hand;  she  threw  it,  and,  as  it  struck  the  ground,  it 

»    '  Informant  B. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        i6i 

bounced  up.  It  flew  higher  each  time.  The  fourth  time  she  threw  it, 
it  flew  up,  and  they  all  rose  with  it,  and  were  turned  into  the 
Pleiades  (hana^tcana*^,  buflfalo  bulls,  or  banokugi). — K. 


•  83. — Splinter-Foot-Girl. 

There  was  a  big  camp-circle,  located  along  the  river  bottom.  It 
was  early  in  the  fall,  when  fruits  were  fully  ripe  and  game  was  in  ex- 
cellent condition.  The  location  of  this  camp  placed  the  necessary  wants 
easily  accessible  and  within  short  radius ;  there  were  fine  pastures  for 
stock  and  the  surrounding  landscape  afforded  the  people  opportunities 
to  display  their  energ}^  During  "the  day,  the  children  were  seen  climb- 
ing the  hills  in  search  of  hog  potatoes,  while  others  wandered  in  the 
woods  for  berries  and  occasionally  chased  after  small  animals.  The 
people  at  the  camp  were  busy  at  their  respective  occupations ;  some  were 
at  various  kinds  of  games,  while  the  older  ones  were  taking  sun  baths. 
When  night  came  on  there  were  company  dances,  and  numerous  cries 
of  the  old  men,  either  for  invitations  or  for  general  advice,  to  lead  life 
aright,  were  heard. ,  Good  feeling  prevailed  in  the  camp,  for  there  was 
tumult  among  the  young  children  during  moonlight,  and  young  men 
were  heard  at  a  distance  playing  on  their  flutes,  while  the  rest  walked 
within  the  camp-circle,  singing  love  songs,  etc.  All  the  tipis  were  well 
lighted  at  night  and  there  was  not  a  single  complaint  to  be  heard. 

One  night  an  energetic  young  man  made  a  proposition  to  go  on  the 
war-path  before  six  comrades,  who  happened  to  come  that  day  for  a 
social  chat  which  had  been  agreed  upon.  So  when  a  definite  conclu- 
sion was  reached,  this  older  man  told  his  comrades  to  get  ready  soon. 
He  himself  went  to  his  mother  and  told  her  to  make  extra  pairs  of  moc- 
casins quickly.  One  bright  morning  the  party  started  off,  in  search 
of  the  enemy. 

For  days  and  nights  they  journeyed  in  vain,  resting  at  convenient 
places  for  meals.  When  camping,  they  made  a  good  sized  shelter-tipi 
(basawwuu,  belled-tipi)  of  willow  sticks  enclosed  with  various  gar- 
ments and  tall  grass,  also  with  bark  of  trees.  Early  one  morning,  they 
reached  a  small  branch  of  the  river,  and  it  was  quite  deep. 

Just  a  little  distance  above  the  stream  there  was  a  beavers'  dam. 
This  dam  was  roughly  built  so  as  to  cross  the  stream.  "Well,  com- 
rades, there  is  no  way  to  cross  the  stream  except  to  walk  on  this 
beavers'  dam.  This  little  stream  is  long  and  unusually  deep,"  said  the 
oldest  one,  the  leader.  For  some  time  they  were  looking  at  the 
dam,  until  they  all  agreed  to  walk  over  it  in  single  file.     The  leader 


i62         Field  Columbian  Museum — Anthropology,  Vol.  V. 

took  the  lead  and  crossed  the  stream  all  right,  as  did  also  the  rest,  with 
the  exception  of  the  youngest  one.  When  the  youngest  one  was  about 
to  land  on  the  other  side,  he  got  a  splinter  in  his  foot,  and  howled  tor 
pain.  The  rest  stopped  to  see  it.  The  splinter  could  not  be  seen,  but 
the  young  man  groaned  much.  "Let  us  travel  slowly,  and  it  may  be 
that  he  may  get  over  it.  It  is  nothing  but  a  splinter,  and  generally 
they  last  a  short  time,"  said  some  of  them. 

So  the  party  continued  on  their  journey,  through  the  tall  grass, 
'over  the  steep  ravines  and  over  broad  prairies,  until  this  young  man 
could  not  keep  up.  His  foot  had  become  swollen,  which  made  the 
others  rest  for  his  sake.  This  young  man  appeared  very  weary  and 
somewhat  discouraged  at  this  time.  The  others  seeing  that  the  next 
camping  place  was  yet  far,  decided  to  pack  him  by  turns'  and  allow 
him  to  walk  on  one  leg.  So  each  one  packed  him  and  he  would  hop 
along  on  one  leg.  At  this  time,  the  journey  for  the  convenient  spot  was 
tedious,  and  the  sun  was  going  down  very  fast.  Finally,  they  all  reached 
the  river,  which  had  plenty  of  water  and  timber. 

The  young  man  with  the  sliver  in  his  foot  was  told  to  rest  himself 
easy,  \yhile  his  comrades  went  about  gathering  sticks  of  wood  and 
started  a  good  fire  near  him.  Since  it  was  quite  late,  these  young  men 
set  themselves  to  work  cutting  the  willows,  peeling  old  bark  from  the 
trees,  breaking  tall  weeds  and  piling  it  closely.  With  these  things,  they 
erected  a  big,  rough  looking  shelter  for  the  comfort  of  the  distressed 
comrade.  This  shelter-tipi  was  well  woven  or  thatched  with  grass 
and  the  bark  of  trees,  which  made  the  interior  warm  and  comfortable. 
Besides,  these  young  men  had  spread  grass  inside  as  bedding 
and  there  was  a  big  pile  of  good  and  dry  firewood.  This  distressed 
comrade  was  being  waited  upon  kindly  and  words  of  cheer  were  poured 
out  by  the  others.  Nevertheless,  during  the  enjoyable  evening  this 
young  man  was  in  agony  and  was  restless  during  the  night.  .His  splin- 
tered foot  was  then  much  swollen,  and  had  become  quite  sensitive.  This 
young  man,  when  somebody  spoke  loudly  or  anything  happened  to 
cause  a  noise,  would  almost  cry,  but  had  a  little  rest  that  night.  Of 
course,  the  party  had  feasted  on  some  game. 

Early  in  the  morning,  after  they  had  feasted  again  on  game,  the 
oldest  one  said  to  the  distressed  comrade,  "Well,  friend,  I  want  you  to 
stay  here  and  be  careful  of  your  foot.  It  will  get  better  soon. 
We  will  gather  and  bring  wood,  so  that  you  can  reach  it.  Also, 
here  is  the  food,  already  roasted  for  your  lunches  at  noon.  Now  we 
want  you  to  remain  here  while  we  go  out  after  some  game.  We  shall 
endeavor  to  kill  the  fattest  and  bring  the  intestines  along  for  you. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        163 

See  that  you  don't  strike  your  foot  accidentally."  This  youngs  man 
listened  to  the  leader's  caution  and  quietly  laid  down,  with  grunting 
voice.  So  the  party  of  six  started  out  in  different  directions  in  search 
of  game,  for  subsistence. 

By  evening  they  all  returned,  bringing  home  fat  antelope  and 
deer.  Although  this  distressed  young  man  was  still  in  a  painful  condi- 
tion, he  sat  up  and  indulged,  eating  raw  kidneys,  liver  and  parts  of  the 
intestines.  Like  faithful  women,  these  young  men  attended  to  the  roast- 
ing of  meat  in  the  fire,  each  waiting  upon  himself.  Of  course,  they  all 
contributed  roasted  beef  to  the  sick  one.  That  night  it  was  seen  that 
all  had  had  enough  from  the  fact  that  their  faces  were  oily  and  their 
hands  greasy.  After  chatting  and  cheering  the  sick  one;  they  all  re- 
tired. During  the  night,  this  sick  young  man  would  groan  loudly,  but 
they  could  not  do  anything  for  him.  The  foot  was  swollen  so  that  it 
shone  before  the  comrades. 

In  the  morning  the  young  men  rose  early  and  roasted  meat, 
1  while  this  young  man  was  still  asleep.  He  had  gone  to  sleep  just  at 
daylight.  "Say,  friend,  your  breakfast  is  ready.  How  are  you  feeling 
this  morning?  Can  you  go  and  get  up  and  eat  this  roasted  beef?  Your 
foot  will  get  1>etter  some  day,"  said  the  leader  (the  oldest  one).  This 
sick  young  man  didn't  Hke  to  get  up,  but  finally  he  raised  himself  and 
sat  up  with  the  rest,  and  ate  his  breakfast  of  fat  antelope.  "Now,  dear 
friend,  since  you  are  unable  to  move  around,  I  think  it  is  besi  for  you 
that  you  should  remain  quiet  and  wait  for  results,  while  we  are 
gone  again  to  get  more  game  for  our  benefit.  Although  you  are 
suffering  terribly,  we  do  hope  that  you  may  soon  be  relieved. "  We  shall 
gather  more  wood  and  have  some  beef  roasted,  so  that  you  can  help 
yourself  during  our  absence.  If  your  foot  does  not  pain  you,  we  would 
like  to  have  you  finish  slicing  the  beef,  so  that  it  can  dry  quickly,"  said 
the  leader.  "Well,  yes,  I  can  do  something  to  lead  my  thoughts  away 
from  the  painful  foot.  Get  me  that  antelope  skin  and  the  scraper  and 
I  shall  try  and  get  them  started  anyhow."  said  the  sick  one,  groaning 
a  little. 

So  the  party  started  out  in  different  directions  after  game,  each  one 
making  an  effort  to  kill  the  fastest  one.  The  sick  young  man  did  a 
little  work  on  the  skins  and  in  slicing  the  beef,  in  spite  of  his  swollen 
foot.  Whenever  he  would  stir  around  for  more  firewood,  the  swollen 
foot  would  almost  burst.  At  this  time  it  was  getting  worse,  for  the 
sick  young  man  was  feverish  and  fretful. 

In  the  evening  these  men  all  returned  by  degrees,  bringing  either 
antelope,  deer  or  fat  buffalo,  and  placing  it  inside  of  the  shelter-tipi. 


164         Field  Columbian   Museum — Anthropology,  Vol.  V. 

The  young  men  were  in  good  humor  to  cheer  up  the  sick  one.  As 
soon  as  they  arrived  and  took  off  their  burdens,  they  would  go  into  the 
woods  and  gather  more  firewood,  and  all  assisted  in  slicing  the  balance 
of  fresh  beef.  "Oh,  I  am  so  sorry  for  you,  dear  brother,  but  1  cannot 
see  the  way  to  help  you.  You  will  have  to  put  more  faith  in  yourself 
and  stand  the  pain,  until  -the  foot  gets  well,"  said  the  leader.  None 
of  the  other  men  would  say  much  to  him,  for  they  sympathized  with 
him.  "Oh,  my  foot  pains  me  awfully,  and  I  think  it  is  going  to  burst," 
said  the  sick  young  man,  moving  the  foot  with  both  hands.  After  all 
had  eaten  supper  of  fresh  beef,  the  sick  one  obtained  a  good  piece  of 
liver,  enriched  by  tallow,  and  they  rested  on  their  respective  beds,  telling 
their  adventures  during  the  day. 

In  the  morning  the  leader  outlined  the  day's  hunt,  so  as  to  get 
back  soon.  After  eating  their  breakfast,  this  leader  said  to  the  sick 
young  man,  who  was  still  chewing  his  food  and  occasionally  glancing 
at  his  comrades :  "Now  to-day,  we  may  be  absent  longer  than  usual, 
for  there  are  herds  of  buffalo  beyond  that  hazy  divide.  Since  we  are 
located  in  a  warm  place,  we  aim  to  get  more  beef  and  hides  while  you 
are  still  uncomfortable.  When  you  get  well,  we  shall  continue  our  ex- 
pedition. If  your  foot  gets  worse,  rest  yourself  easy  on  the  bed,  but 
if  it  gets  better  attend  to  the  rest  of  the  hides  and  the  beef,  too.  Above 
all,  be  good  to  yourself,  while  we  go  out  after  more  subsistence,"  said 
the  leader.  "All  right,  I  shall  try  and  stand  the  pain,  although  it  is  very 
severe.  In  the  mean  time  I  shall  try  to  prepare  those  hides  and  fix 
a  fresh  beef  in  condition  to-day,"  said  he,  groaning  a  little.  The  party 
of  young  men  then  started  off  toward  the  location  of  the  buffalo. 

Shortly  after  the  young  men  had  gone,  this  young  man  felt  of  his 
swollen  foot  and  found  it  quite  soft.  At  this  time  it  was  not  very  pain- 
ful, but  itched  much.  So  this  sick  young  man  took  a  thorn  and  pierced 
the  abscess  and  there  came  out  a  little  girl  fully  formed.  "Don't  cry, 
dear,  for  I  am  going  to  take  care  of  you,"  said  this  young  man.  He 
took  the  softest  tanned  buckskin  hide  and  other  stuff  and  wrapped 
her  up  neatly  and  cozily.  "Now,  dear  child,  I  want  you  to  be  a  good 
girl  and  obedient  to  me.  Don't  fret  or  cry  for  anything.  You  have 
good  comfort — and  see  these  things !"  said  he,  holding  his  daughter  in 
his  arms  ajid  pointing  to  what  they  had.  "They  belong  to  us."  In  the 
evening  he  placed  her  under  a  cover,  with  rare  meat  to  suck. 

Finally  the  young  men  returned, .  each  bringing  a  heavy  load  this 
lime.  "Well,  friend,  how  are  you  getting  along?  Is  the  foot  swollen 
yet?  Does  it  hurt  you  yet?"  said  the  leader,  as  he  placed  his  load  in 
the  shelter-tipi.    "It  is  getting  better  now,  the  abscess  is  gradually  dis- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        165 

appearing,  and  I  think  possibly  I  can  be  out  doing  or  hunting  the  game. 
1  was  resting  all  right  and  did  quite  a  good  deal  to-day,"  said  he, 
brushing  his  hair  and  gaping  loudly.  "Good!  Good!  I  am  glad  to 
know  it,  for  I  can  hunt  better  and  be  free  from  anxiety,"  said  the 
leader,  still  panting  and  warming  himself  at  the  fire. 

This  young  man's  foot  was  partly  in  sight  and  moved  more  freely. 
These  young  men  had  gathered  more  wood  and  seated  themselves  in- 
side. Each  had  cut  a  good  piece  of  good  fat  meat  and  roasted  it  on 
the  fire.  Some  of  them  ate  the  liver  and  tripe  raw,  because  they  were 
quite  hungry.  This  young  man  was  now  able  to  help  himself  and 
roasted  the  kind  he  liked  best.  Instead  of  getting  fat  meat  to  roast,  he 
would  reach  out  and  get  "white  intestines"  (the  smaller  ones  which 
have  the  marrow  that  tastes  bitter)  and  roast  them  all.  "1  like  these 
victuals  the  best  at  present.  When  they  are  gone,  I  can  eat  the  other 
parts,"  said  he,  cleaning  his  nose  and  eyes.  He  was  very  fidgety, 
and  at  the  same  time  watched  the  cover  of  his  little  girl  with  care.  The 
other  young  men' would  get  up  in  search  of  things  at  his  side,  but  he 
would  say  a  word  that  sounded  rather  harsh  and  displeasing.  "It  is 
very  annoying  to  me  for  you  people  to  search  for  things  close  to  me. 
You  have  never  placed  anything  so  close  as  that.  I  do  wish  you  would 
keep  away  and  stay  at  the  sides,"  said  he,  in  a  pitiful  voice,  but  with 
a  frown  on  his  forehead.  Tfiey  all  had  a  splendid  supper  of  buffalo  in- 
testines and  the  tenderest  parts  that  night.  After  chatting  and  telling 
each  other  with  joyful  laughter  of  their  chase  that  day,  with  the  pre- 
tending sick  ycung  man,  they  retired  in  peace  for  the  night. 

In  the  morning  they  all  rose  with  contentment  and  words  of  cheer 
were  poured  upon  this  }oung  man,  who  was  to  remain  at  home  until 
his  foot  got  perfectly  well.  "Well,  dear  friend,  I  want  you  to  remain 
again,  for  your  foot  is  not  yet  healed  up,  besides,  the  pus  might  run  out 
and  inflammation  set  in.  Be  careful  not  to  overtax  3'Ourself.  When  we 
get  back  we  shall  help  you  on  the  beef,"  said  the  leader,  in  slippery 
voice.  "All  right,  I  shall  be  contented  during  ycur  absence.  In  the 
m.ean  time,  I  shall  try  to  do  as  much  as  I  possibly  can.  Say,  I  do  wish  all 
of  you  would  bring  such  of  the  smaller  intestines  as  you  think  nour- 
ishing. I  am  so  fond  of  eating  them,  for  I  have  been  unable  to  move 
around  recently.  Oh,  well,  you  all  know  what  is  best  to  get,"  said  the 
sick  man,  leaning  back  against  his  side,  and  moving  his  foot  to  the  fire 
to  ease  it.  So  after  the  young  men  had  eaten  their  breakfast  they 
started  out  in  different  directions,  with  manly  steps. 

When  this  sick  young  man  had  roasted  the  smaller  white  intes- 
tines, he  hid  some  of  them  for  future  use.    Of  course  when  the  others 


t66         Field  Columbian  Museum — Anthropology,  Vol.  V. 

saw  him  putting  away  the  roasted  intestines,  he  remarked,  "I  guess 
I  had,  better  put  these  away  for  noon  lunches  and  save  the  beef,  too.'' 
He  had  them  prepared  nicely  with  plenty  of  juice,  and  cut  a  small  piece 
at  a  time  and  gave  to  the  girl  to  suck,  for  her  strength.  This  little 
daughter  was  very  quiet  when  the  others  were  at  home.  She  relished 
the  white  intestines,  sucking  the  juice  from  them.  This  young  man, 
while  his  daughter  sucked  the  intestines,  worked  diligently  on  the  buck- 
skin, making  a  pair  of  moccasins  and  a  beautifully  fringed  buckskin 
dress,  and  other  wearing  apparel.  The  daughter  grew  up  rapidly,  and 
would  make  an  effort  to  speak,  but  her  father  would  tell  her  to  hold 
en  for  a  while.  "Here,  dear  daughter,  take  this  and  suck  it  well. 
Don't  you  ever  cry.  We  are  all  right,  so  go  to  sleep,  if  you  will,"  said 
he,  stirring  around  inside. 

In  the  evening  these  young  men  returned  home,  each  bringing 
quite  a  heavy  load  of  fresh  beef,  together  with  intestines.  "Well,  how 
is  my  dear  friend  by  this  time?"  said  the  leader,  in  a  friendly  voice,  as 
he  dragged  in  his  beef.  "Oh,  well,  I  am  still  getting  better,  my  foot  is 
doing  first  rate.  The  abscess  is  going  down  very  fast  and  I  am  sure  I 
shall  be  out  in  the  course  of  time,"  said  the  sick  young  man.  "Good ! 
Good !  'I  am  glad  to  hear  your  cheerful  voice.  I  do  hope  your  foot 
will  heal  quickly,"  said  the  leader,  winking  his  eyes  and  spitting  on 
the  ground.  The  others  didn't  gather  much  wood  this  time,  for  they 
were  glad  to  hear  tfie  cheerful  tone  of  the  sick  man.  In  fact,  they 
all  had  good  feelings  that  night.  Each  one  without  a  single  complaint 
roasted  a  good  fat  piece  of  beef,  while  this  sick  man  was  busy  on  the 
intestines.  Since  he  was  quite  hungry,  he  ate  the  tripe,  kidneys,  and 
liver  raw,  but  roasted  the  white  intestines  slowly.  While  he  was  doing 
that,  he  kept  his  eyes  on  the  cover  behind  his  bed,  to  see  that  the  little 
girl  did  not  expose  her  hands  and  that  she  kept  the  piece  of  intestine  in 
her  mouth.  "Say,  young  man,  what  are  you  looking  for?  Whatever  you 
may  want  to  leave  by  me  leave  it  at  some  other  place,  next  time.  I  do 
hate  to  be  annoyed  at  this  time,"  said  he,  in  a  resting  position.  (This 
was  done  to  keep  the  other  man  from  finding  the  hidden  daughter. ) 

The  men  had  a  very  nice  supper  again.  Whatever  they  had  al- 
ready sliced  was  hung  up  to  dry,  and  when  dry,  was  put  away  col- 
lectively in  a  bundle.  After  they  had  told  each  other  the  kind  of  a  time 
they  had  had,  all  retired  early. 

In  the  morning  they  rose  early.  Each  one  stirred  around  and 
roasted  the  beef  to  suit  himself.  This  sick  man  then  ate  the  fat  piece 
and  cited  his  bad  luck  (that  is,  that  he  would  have  been  killing  the  an- 
imals like  the  rest  except  for  the  swollen  foot).     "Well,  dear  friend, 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        167 

we  are  going  out  for  more  buffalo  meat.  I  wish  you  would  be  content 
at  home  Be  careful  with  yourself,  not  to  hurt  your  foot  again.  I  do 
hope  that  all  may  be  well  hereafter,"  said  the  leader.  "All  right,  I 
shall  remain  peaceably  and  try  to  prepare  some  things.  I  am  sorry 
that  I  cannot  do  much."  said  the  sick  man  with  his  head  in  limp  shape. 
So  the  young  men  started  off  in  various  directions,  while  the  sick  young 
man  went  after  the  beef  to  slice,  and  said  that  he  would  attend  to  the 
hides  later  on. 

Shortly  after  the  men  had  gone,  he  had  his  daughter  fixed  up  for 
pleasure  out  of  doors.  So  he  made  a  ball  and  a  stick  for  the  shinny 
game.  "Say,  dear  daughter,  look  here,  take  these  and  go  outside  and 
enjoy  yourself,"  said  he,  handing  them  to  her.  This  daughter,  being 
pretty  in  complexion  and  form,  fitted  the  buckskin  dress  and  leggings. 
She  looked  very  Handsome  and  fascinating.  "Oh,  dear  daughter,  when 
you  see  the  others  coming  home,  let  me  know  it  by  saying,  'Oh,  father, 
listen  to  me,  my  fathers  are  coming  home  with  some  beef,'  and  then 
come  in  gently  with  your  ball  and  stick,"  said  he,  the  tone  of  voice  in 
perfect  condition.  This  little  daughter  was  playing  out  of  doors  with 
the  toys  and  enjoyed  herself  heartily  until  toward  in  the  evening,  when 
she  said  to>  her  father,  "Oh,  father,  my  fathers  have  arrived  with 
loads,"  entering  the  shelter-tipi.  When  these  young  men  had  come 
within  a  short  distance  of  the  shelter-tipi  they  saw  a  nice  young  girl 
playing  in  front  of  the  tipi.  Reaching  the  tipi  they  all  heard  the  girl's 
remarks  distinctly  and  at  once  expressed  their  gratitude  for  a  daugh- 
ter. Being  .surprised,  they  unloaded  their  burdens  hastily,  to  see 
the  pretty  daughter  in  the  shelter-tipi.  After  the  beeves  were  all 
•dragged  in  and  the  men  were  seated  at  their  respective  beds,  this  young 
sick  man  said  in  proud  voice,  "You  may  know  that  the  abscess  was  so 
soft  one  day  that  I  went  out  and  got  a  thorn  and  pierced  it.  As  soon 
as  I  had  done  it,  this  little  girl  came  out.  I  then  made  up  my  mind 
to  raise  her  until  she  was  quite  sensible  in  her  ways  and  actions." 
"Well,  we  are  so  glad  to  know  it  and  to  own  a  little  daughter.  She  is 
a  beauty,  and  let  us  all  take  care  of  her,"  said  the  young  men.  Al- 
though this  little  daughter  was  quite  ambitious  in  working  inside,  the 
food  was  being  prepared  by  the  men.  She  was  sitting  close  to  her 
own  father,  looking  to  each  father  with  intelligence  and  thought.  After 
having  the  big  supper  together  with  good  feelings,  they  all  retired. 

By  this  time  this  little  daughter  had  grown  up  to  be  quite  a 
woman,  so  she  had- a  separate  bed.  During  the  night,  Splinter- Foot 
performed  a  trick,  which  suddenly  changed  this  shelter-tipi  into  an 
actual  good  and  cominodious  tipi.    Each  of  the  young  men  was  sleep- 


i68         Field  Columbian  Museum — Anthropology,  Vol.  V. 

ing  on  an  elegantly  furnished  bed.  There  were  beautifully  ornamented 
articles  scattered  inside  in  proper  places.  In  the  morning  they  were 
all  surprised  to  see  the  sudden  change  and  expressed  great  wonder 
in  their  hearts  at  their  daughter. 

This  daughter  had  prepared  their  breakfast  in  fine  style,  and  her 
actions  toward  everything  were  very  encouraging.  There  was  a  slight 
difference  among  them  that  morning.  The  young  men  thought  more 
deeply  of  the  emergencies  and  were  gentle  and  manly.  Since  they 
had  started  with  new  life  with  their  daughter  they  decided  to  continue 
hunting  expeditions. 

"Now,  dear  daughter,  we  are  going  out  to-day  for  a  big  hunt,  and 
I  want  to  caution  you  particularly  in  regard  to  a  temptation.  It  is 
for  your  benefit,  for  we  love  you  dearly  and  desire  to  keep  you  in 
safety.  Bear  in  mind  what  I  am  going  to  tell  you  and  abide  by  it. 
During  our  absence  there  will  be  an  inducement  for  you  to  go  out  for  a 
game  of  shinny  ball,  and  the  excitement  will  be  great  for  you.  The 
people  will  no  doubt  call  for  your  help,  but  don't  pay  any  attention  to 
them.  Keep  yourself  strictly  at  your  work  inside.  If  the  ball  should 
enter  and  light  upon  your  lap,  close  your  eyes  instantly,  and  make  no 
effort  to  pick  it  up.  If  the  noise  outside  is  tempting,  be  of  strong 
will,  do  not  look  to  the  door  or  speak  a  word.  Guide  your  own  con- 
science aright  and  await  for  our  arrival  toward  the  close  of  the  day," 
said  the  father  (the  young  man  who  gave  the  birth).  So  the  party 
of  seven  men  prepared  themselves  and  st^irted  off  in  various  directions. 

Since  the  father  was  very  fond  of  the  daughter,  he  held  back  to 
give  more  advice  and  warning,  then  went  after  the  rest.  After  thece 
men  had  gone  a  distance,  Splinter-Foot  said  to  herself  for  good, 
"vSince  I  shall  be  alone,  I  shall  have  to  have  some  kind  of  occupation 
to  keep  me  at  home,  and  keep  my  mind  steady."  So  she  then  took  the 
seven  buffalo  hides  and  placed  them  in  a  heap  and  sat  down  on  them 
for  a  certain  length  of  time.  "For  my  occupation,  and  for  the  com- 
fort of  my  fathers,  let  these  be  just  as  will  be  best."  said  she,  faith- 
fully. Then  she  took  the  hides  and  spread  them  to  see  that  they  were 
all  well  tanned,  and  already  marked  with  designs  to  be  quilled  by  her 
(these  robes  had  many  paraller  lines  and  were  diagramed  according 
to  age.  or  authority).  Taking  the  porcupine  quills,  she  sat  down  by 
one  of  them  and  began  to  do  quill  work. 

While  she  was  following  the  lines  with  different  colored  porcupine 
quills,  she  heard  a  tremendous  noise  in  front  of  the  beautiful  tipi. 
"Run  fast!  Don't  let  them  beat  us!  Oh,  Splinter-Foot,  do  come  out! 
We  are  losing  this  game.     Give  us  a  lift!     Let  your  work  go,  and 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        169 

come  cut/'  said  the  participants,  audibly  panting  outside.  "I  cannot 
under  any  circumstances  permit  myself  to  indulge  in  that  game,"  said 
she  as  she  went  at  work  at  a  line  with  porcupine  quills.  "She  will  not 
come  out !  She  does  not  want  to  do  it,"  said  the  people,  returning 
with  tumult. 

The  yoting  men  rfeturned  to  the  tipi,  each  bringing  an  antelope  or 
a  fat  buffalo.  When  the  father  got  in  front  of  the  door,  he  would  call 
for  her:  ''Hello!  dear  daughter!  Are  you  still  inside?  We  all  have 
returned,"  said  the  father.  "Oh,  yes,  father,  I  am  here  inside  They 
came  as  you  told  me,  but  1  didn't  give  any  satisfaction,  so  they  turned 
around  with  the  game,"  said  the  daughter.  "That  is  good ;  keep  your 
courage  and  a  clear  mind  for  your  benefit,"  said  the  father.  Of 
course  she,  aided  by  her  fathers,  received  the  hides  and  beeves  into  the 
tipi.  These  young  men  assisted  their  daughter  in  carrying  water  and 
v.^ood,  but  she  was  constantly  near  the  fire  preparing  meals  for  them. 
After  she  had  prepared  the  food  in  good  style,  she  gave  a  big  bowl 
of  it  to  each  man.  After  eating  the  big  supper  of  fresh  beef,  words  of 
cheer  and  contentment  were  exchanged  by  the  fathers.  During  the 
conversation  there  was  no  vulgar  language  or  silly  actions.  The  fathers 
were  very  moHest  and  honorable  toward  their  daughter.  Finally  they 
all  retired  in  the  best  of  humor. 

In  the  morning  this  daughter  got  up  and  again  prepared  a  nice 
breakfast  for  her  fathers.  These  fathers  were  freed  from  the  drudgery 
and  therefore  made  efforts  to  please  their  daughter  by  furnishing  plenty 
of  hides  and  food.  "Now,  dear  daughter,  I  am  here  to  advise  and  warn 
you,  because  we  all  love  you  dearly.  Remember  what  I  said  to  you  be- 
fore. If  you  should  hear  excitement  outside  and  people  calling  your 
attention  to  the  game,  please  don't  go,  but  attend  to  your  work  strictly. 
Now  we  shall  start  again  for  another  hunting  expedition.  Bear  in 
min3  not  to  lose  your  control,"  said  the  father.  So  the  men  went  out, 
taking  different  routes,  in  search  of  game.  The  real  father  held  back 
again,  in  order  to  recall  the  precautions  to  his  daughter.  The  father 
then  started. 

The  daughter,  after  doing  the  chores  inside,  sat  down  to  a  robe 
again  and  began  the  quilled  work.  Her  work  required  silence  and 
much  thought,  so  that  she  was  in  a  stooping  position  for  a  long  time. 
While  she  was  still  bending  the  quills  on  the  robe,  there  came  an  ex- 
citement in  front  of  the  door.  "Say,  Splinter-Foot,  come  out !  Leave 
that  work  and  come  over  and  help  us,  for  we  are  still  losing  the  game. 
Hurry  up,  Splinter-Foot,  we  cannot  afford  to  lose  any  more,"  said 
they.    "My  dear  father  told  me  not  to  listen  to  these  cries,  therefore,  I 


170        Field  Columbian  Museum — Anthropology,  Vol.  V. 

cannot  consent  to  indulge  in  the  game,"  said  the  daughter,  as  she  was 
still  placing  quills  on  the  robe.  "She  does  not  want  to  be  in  the  game. 
She  will  not  look  at  the  game,"  said  they,  as  they  all  returned  to  the 
other  goal. 

In  the  evening  the  young  men  returned,  well  laden  with'  fresh 
beeves  and  hides.  "Hello!  Daughter!  Are  you  still  inside.  Speak 
to  me,  please,"  said  the  father.  "Yes,  father,  I  am  still  here.  I  have 
just  refused  emphatically  to  go  to  the  shinny  game,  because  you  cau- 
tioned me  about  it,"  said  the  daughter,  laughing  with  signs  of  love. 
"Good !  Good !  Dear  child.  I  am  so  happy  to  know  that  you  are 
keeping  your  conscience  aright  and,  in  a  womanly  way,  object  to  the 
sport,"  said  the  father.  The  fathers  aided  her  in  dragging  the  beeves 
and  hides  inside.  In  a  short  time  she  had  the  supper  ready  and  all 
pitched  in  for  the  big  feast.  While  they  were  telling  of  their  chase 
after  animals  that  day  she  was  busy  slicing  the  beef,  till  finally  they  all 
retired. 

In  the  morning,  before  the  sun  had  arisen,  she  had  the  breakfast 
ready.  "Father,  get  up  and  wake  the  others,  for  the  breakfast  is  now 
ready.  Here  in  a  pail  is  the  water  for  you  all,"  said  she,  taking  a  bite 
of  the  food.  "Say,  brothers,  get  up,  for  our  daughter  says  breakfast  is 
now  ready.  Here  is  the  water.  Drink  it,  and  wash  your  faces,"  said 
the  real  father.  So  they  all  got  up  and  washed  their  faces.  While  they 
were  still  eating  the  father  said  to  his  daughter,  "Now,  dear  daughter, 
I  am  here  to  give  you  my  constant  advice  and  also  to  warn  you  of  any 
dangerous  encroachments.  Remember  not  to  be  moved  from  your  oc- 
cupation by  any  out-of-door  excitement.  Don't  pay  any  attention  to 
them  if  they  repeatedly  call  for  you  to  go  out,  to  participate  in  the  game. 
Close  your  ears.  Think  of  yourself  intelligently  and  all  will  be  well," 
said  the  father.  "All  right,  father,  I  shall  endeavor  not  to  be  moved, 
but  get  through  my  robes  which  I  am  making  for  all  of  you,"  said  the 
daughter  with  emphasis.  So  the  young  men  fathers  started  off  by  dif- 
ferent routes  in  search  of  more  game  for  their  subsistence.  The  real 
father  held  back,  still  repeating  the  precautions  to  his  daughter,  and 
when  the  rest  had  gone,  he  took  a  course  to  try  his  luck. 

Shortly  after  they  had  gone,  and  while  she  was  still  quilling  the 
robe,  there  came  a  big  excitement  in  front  of  the  door,  at  a  short  dis- 
tance. The  people  talked,  laughed  and  hooked  their  sticks  together. 
"Oh,  Splinter- Foot,  where  are  you?  Come  out  quickly,  for  we  are 
losing  this  game.  If  yon  cannot  come,  tell  us,"  said  they.  The  people 
were  hitting  the  ball  in  front  and  around  the  tipi  and  sometimes  the 
ball  would  strike  the  door  and  sides  of  the  tipi.     '  My  father  told  me 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        171 

not  to,  and  I  won't  go  under  any  conditions.  I  am  too  busy  to  bother 
myself  in  that  sort  of  a  thing.  I  want  to  continue  my  time  with  these 
robes  for  my  fathers,"  said  the  daughter  in  her  heart.  'Oh,  she  will 
not  come  out !  She  does  not  care  for  the  fun,"  said  they,  as  they  all 
returned  to  the  other  goal.  (This  was  done  perhaps  to  test  the  virtue 
of  the  woman.) 

In  the  evening  these  young  men  all  returned,  laden  with  beeves. 
"Hello!  Are  you  still  inside,  dear  daughter?  Please  answer  me,"  said 
the  father.  "Oh,  yes,  I  am  still  working  on  the  robe,  father,"  said  she 
in  a  pleasing  manner.  "Good!  Good!  I  am  so  happy  to  know  that 
my  only  daughter  obeys,  and  works  strictly  at  her  occupation,"  said 
her  father.  The  men  at  this  time  dragged  in  all  the  beeves,  as  a  matter 
of  courtesy  and  kindness  to  their  daughter.  This  real  father  would  do 
everything  to  please  his  daughter.  In  a  short  time,  she  had  a  big  sup- 
per prepared,  of  which  they  all  ate  heartily.  All  had  a  delightful  chat 
during  the  eating.  While  she  was  at  the  beeves,  slicing  them  so  that 
they  could  be  hung  out  to  dry,  the  men  passed  the  fore  part  of  the  night 
in  hints  and  yarns,  and  at  the  same  time,  kept  from  speaking  vulgar 
language.  After  she  had  put  the  utensils  away  and  had  cleaned  around 
the  fire,  they  all  retired. 

In  the  morning  this  daughter  rose  again  early  and  got  the  break- 
fast ready.  "Oh,  father,  get  up  and  wake  the  rest,  for  the  breakfast 
is  now  ready,"  said  the  daughter,  taking  a  piece  of  good  fat  meat. 
"Say,  brothers,  get  up  quickly,  the  food  is  now  ready.  Here  is  the 
water;  drink  it  and  wash  your  faces  with  it,"  said  the  father.  So  the 
men  rose,  drank  the  water  and  washed  their  faces.  While  they  were  still 
eating  their  big  hot  breakfast,  the  real  father  said  to  his  daughter, 
"Now,  my  dear  daughter,  to-day  it  is  possible  we  shall  be  absent  longer 
than  usual.  Notwithstanding  the  lonesome  time  you  shall  have,  don't 
go  out  unless  it  is  really  necessary.  Always  remember  my  constant 
advice  and  warning,  and  attend  strictly  to  ycur  occupation.  You  said 
that  they  were  very  anxious  to  have  your  company  or  assistance  the 
last  time,  and  that  you  refused  in  womanly  way  to  indulge  in  the  game. 
If  you  shall  continue  to  act  in  this  way  we  shall  be  at  ease,  looking  for 
better  game.  Don't  lock  at  any  sign  or  touch  anything  if  it  comes  in 
accidentally,"  said  the  father.  "I  shall  remember  your  encouraging 
words,  father.  You  may  know  that  I  am  getting  along  nicely  on  the 
robes,"  said  the  daughter,  as  she  picked  at  her  teeth  and  dusted  the 
j'.rticles.  So  the  young  men  started  off  by  various  routes  in  search  of 
game,  while  the  real  father  held  back.  After  he  had  repeated  the  pre- 
caution to  her,  he  the'n  went  away  for  his  luck. 


172        Field  Columbian  Museum — Anthropology,  Vol.  V. 

Immediately  after  the  men  had  gone  there  came  a  tumult  by  de- 
grees, until  it  was  near  the  door.  It  was  a  big  excitement  for  any  one. 
Here  were  cries  to  Splinter- Foot  for  aid  as  they  advanced  to  the  tipi. 
The  game  was  exciting  and  unusually  quiet  near  the  tipi,  for  they 
wanted  to  carry  the  ball  backwards.  While  she  was  still  quilling  the 
buffalo  robe  and  had  it  on  her  lap,  the  shinny  ball  rolled  up  to  the  top 
and  entered  through  the  opening,  lighting  on  her  lap. 

When  she  felt  the  stroke  of  the  ball,  she  closed  her  eyes.  "Oh, 
Splinter- Foot,  come  out  with  the  ball.  Let  us  beat  the  opposite  side. 
We  are  losing  right  along.  If  you  cannot  come  out,  just  take  the  ball 
and  throw  it  outside,  for  we  are  still  waiting  for  it,"  said  the  voices  out- 
side. For  some  time  Splinter-Foot  closed  her  eyes  and  wondered.  The 
people  outside  kept  on  telling  her  to  come  out  to  aid  in  the  game. 
"Oh !  Splinter- Foot !  Do  come  out !  We  know  that  you  have  speed. 
Can  you  come  out  and  win  this  game  for  us  ?  We  shall  take  you  on  our 
side,"  said  the  voices.  ''Oh,  pshaw !  I  hate  this  ball  on  my  lap,"  said 
.she,  opening  her  eyes  again.  "Well,  I  don't  see  any  way  but  to  get  rid 
of  it,"  said  she,  moving  to  one  side.  So  she  tock  the  awl  and  pierced 
the  ball  to  throw  it  off  from  her  lap.  By  doing  so,  she  was  led  out  by 
this  ball  into  the  crowd. 

Splinter- Foot  was  running  at  full  speed  with  the  ball  into  the  goal, 
winning  for  her  side.  After  this  happened  the  game  was  over  and 
she  was  being  led  away. 

To  her  surprise,  she  came  to  a  buffalo  bull,  which  was  called  by 
the  name  of  "Buffalo-Running-down-with-Dust."  When  she  passed 
this  animal  it  followed  with  the  rest,  until  they  came  to  another  buffalo 
bull.  She  then  came  to  a  third  one,  until  she  had  finally  reached  the 
main  herd,  in  which  Lone-Bull  was  in  power  and  authority. 

Word  was  sent  to  Lone-Bull  that  his  wife  had  arrived  and  was 
coming  -to  him.  Hearing  of  a  new  wife,  he,  being  jealous-hearted, 
rushed  through  the  vast  herd  to  see  if  it  was  actually  so.  Then  he 
ran  back  to  his  seat  and  ordered  her  to  come  in  and  sit  in  front,  with  her 
head  completely  covered.  This  herd  was  either  sitting  or  standing 
with  him  in  crescent  form,  with  the  opening  of  the  curve  to  the  east, 
Splinter-Foot  being  in  the  center  of  the  curve,  and  Lone-Bull  at  the 
west,  and  all  seemed  to  be  afraid  of  him.  When  the  young  steers  (like 
young  men)  happened  to  graze  too  close  to  Splinter- Foot,  he  would 
get  up  and  charge  them,  chasing  them  away.  Or  if  any  of  them  wanted 
to  speak  to  her,  he  would  not  give  them  permission,  telling  them  to 
keep  away,  to  guard  against  their  secret  affections.  If  she  happened 
to  move  for  a  change  cf  position,  he  would  tell  her  to  be  quiet  and 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        173 

cover  herself,  also  if  she  accidentally  coughed,  she  was  scolded  for  it. 
She  was  thus  ordered  to  remain  in  solitude. 

By  this  time  the  young  men  had  all  returned  from  their  hunting  ex- 
peditions. "Hello!  Are  you  still  inside,  daughter?  May  be  you  are 
asleep,  daughter.  We  are  here  with  more  hides  and  beef,"  said  the 
father.  But  there  was  no  answer.  "My  daughter,  my  dear  daughter ! 
I.  told  her  to  attend  strictly  to  her  occupation.  Is  it  possible  that  she  is 
gone?  Surely  I  shall  be  sorry  if  she  is  not  inside,"  said  the  father. 
*'Oh,  my  daughter  is  in  the  hands  of  that  unmerciful  Lone-Bull !"  said 
the  father  in  trembling  voice.  When  he  entered  the  tipi  he  found  that 
.<;he  had  gone  with  the  people. 

"Well,  brothers,  we  cannot  help  it,  for  we  repeatedly  cautioned 
her  during  our  absence,  so  we  shall  have  to  cook  for  ourselves,"  said 
he,  with  tears  running  down  his  eyes.  The  men  themselves  then 
cooked,  but  ate  little  that  evening,  and  retired  earlier  than  usual. 

Early  in  the  morning  the  young  men  said  among  themselves,  with 
rolling  eyes,  that  something  must  be  done  to  get  her  back  from  that 
cruel  man.  So  Crow  was  sent  for  by  the  men.  "Now,  dear  friend, 
since  you  are  very  cunning,  but  friendly,  we  want  you  to  go  after  our 
(laughter  and  bring  her  back  home,"  said  they.  "All  right,  I  shall  do 
my  utmost  to  bring  her  back  to  you  men,"  said  he,  flying  away  with 
rapidity.  He  w^as  cawing  as  he  flew  off.  Crow  soon  reached  the  loca- 
tion of  the  missing  daughter,  and  lighted  within  a  short  distance  and 
began  to  caw  for  her  attention.  "You  will  not  get  her.  Get  away  from 
here  quickly,  or  I  shall  come  after  you !"  said  Lone-Bull,  with  ironical 
voice.  Crow,  without  attempting  further  to  attract  the  missing  daugh- 
ter, flew  away  disgusted.  Reaching  the  men,  he  lighted  above  them  and 
said,  in  a  voice  of  shame,  "It  is  an  impossibility  to  get  her  back,  for 
Lcne-Bull  is  a  despotic  being  and  shook  his  tail  at  me." 

"Now  we  must  keep  on  until  we  get  the  right  man,  for  we  do  want 
to  get  our  daughter  back  to  our  tipi,"  said  they  with  vehement  voices. 

Lone-Bull  and  his  comrades  were  having  a  game  of  big-wheel. 
For  that  reason  the  sitting  or  gathering  was  in  the  horseshoe  shape. 
So  Magpie  was  sent  for  and  he  came  without  much  delay.  "Now,  we 
want  you  to  go  over  in  such  a  way  and  bring  our  daughter  back  to  our 
tipi ;  Crow  said  that  her  husband  was  cross  and  very  dangerous,  but 
we  think  you  are  the  proper  person  to  do  the  task,"  said  they.  "All 
right,  I  shall  try  and  bring  her  back  to  you  people,"  said  Magpie.  "We 
shall  be  very  much  obliged  to  you  if  you  succeed,"  said  they.  So  Mag- 
pie chirped  about  and  flew  toward  the  location.  Reaching  the  gather- 
ering,  he  began  to  call  for  her  attention,  but  this  tyrant  Lone-Bull 


174        Field  Columbian  Museum — ^Anthropology,  Vol.  V. 

grunted  at  him.  "No!  You  can't  come  any  closer  to  me.  You  may 
turn  around  quickly  and  go  back  to  your  own  place !  Go,  or  I  shall  come 
for  you,^'  said  Lone-BuTl.  Magpie,  without  trying  to  make  a  plea,  then 
flew  up  and  sailed  back  to  the  men,  who  were  still  watching  for  his  re- 
turn. "I  am  here  to  tell  you  that  Lone-Bull  is  a  bad  one.  The  minute 
I  got  in  and  was  about  to  call  for  your  daughter,  he  grunted  at  me  so 
furiously  that  I  didn't  have  time  for  rest,  but  ^ad  to  come  back.  He 
is  really  a  hard  creature,  by  all  means/'  said  Magpie,  with  his  head 
turned  away  from  them. 

"Well,  we  are  so  surprised  to  know  of  your  first  failure.  Never- 
theless, we  are  much  cUliged  to  you,"  said  they  in  low  voices.  "Oht 
I  am  much  worried  for  my  dear  daughter.  She  must  have  a  hard  ex- 
perience," said  the  real  father.  "Well,  we  must  keep  on  getting  the 
skillful  ones,  and  that  is  all  there  is  to  do,"  said  they,  encouragingly. 

So  they  sent  for  Mouse  to  perform  the  perilous  task.  "Now, 
friend,  perhaps  you  have  at  this  time  heard  of  our  distress.  You  are 
known  to  be  very  cunning,  and  very  seldom  seen  at  your  tricks,  etc. 
We  want  you  to  go  after  our  daughter,"  said  they.  "Is  that  so?"  said 
Mouse,  moving  his  whiskers  and  wagging  his  tail.  "Thanks,  we  shall 
be  obliged  to  you,"  said  the  young  men.  So  he  started  off  at  full  speed 
and  attracted  no  attention  on  the  way.  Reaching  the  place,  he  stopped 
to  see  the  woman,  but  Lone-Bull  then  grunted  so  furiously  that  he  made 
no  further  attempt.  Feeling  discouraged,  he  then  returned  wdth  slack- 
ened speed  and  said  to  the  men,  "Say,  friends,  I  found  the  man  Lone- 
Bull,  and  in  bad  spirits,  and  he  chased  me  away.  I  did  the  best  that  I 
knew  how,  but  he  was  probably  informed  of  my  arrival.  Some  crazy 
person  may  be  the  cause  of  it,"-  said  Mouse. 

"Notwithstanding  your  failure,  we  are  much  obliged  to  you  for  the 
favor.  But  we  had  hoped  that  you  would  be  successful  and  bring 
our  dear  daughter  back  to  us,"  said  they  with  faint  voices.  "Now  I 
did  not  want  to  leave  my  dear  daughter  at  home  when  we  were  still 
hunting,  but  such  is  the  luck,"  said  the  real  father,  with  pitiful  voice. 
"We  don't  know  who  can  go  this  time.  We  then  leave  it  to  your  dis- 
cretion," said  the  rest. 

So  they  bowed  their  heads  in  silence  and  there  came  up  a  mole  to 
the  surface  with  eagerness.  "Friends !  I  have  heard  of  your  sorrow, 
and  I  cannot  help  but  pity  you.  I  have  come  up  to  offer  you  my  serv- 
ices to-day,"  said  Mole,  snorting  terribly.  "You  may  know  that  I  am 
the  only  creature  that  does  works  unseen.  There  is  no  one  on  earth 
that  can  witness  my  journeys,  for  I  travel  underground.  You  may  know 
that  I  can  penetrate  the  earth's  crust  easily,  and  that  is  my  power," 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        175 

said  Mole.  "Well,  well!  We  never  heard  about  your  powers.  In 
fact,  we  are  so  glad  to  see  your  face  and  charming  features !  All  right, 
we  are  glad  to  know  that  you  have  come  to  rescue  our  dear  daughter 
from  hardships.  Please  do  this  favor  for  us  and  we  shall  be  thankful 
to  get  back  our  daughter.  We  honor  and  respect,  your  presence,"  said 
they,  "All  right,  then  I  will  go  to  the  place  and  you  will  watch  for  my 
return,"  said  Mole. 

So  Mole  started  off,  diving  in  the  ground,  toward  the  place  men- 
tioned. At  this  time,  Lx)ne-Bull  was  aiming  to  go  to  bed  with  his  wife, 
and  constantly  kept  his  eyes  on  her.  About  half  the  distance  covered. 
Mole  peeped  out  to  see  the  right  direction  and  then  again  dived  in  the 
ground,  making  a  clear  tunnel  behind  him. 

Just  under  the  nose  of  the  daughter  Mole  appeared,  saying  to  her 
quietly,  "Woman !  You  may  know  that  I  have  come  after  you.  The 
men  sent  me  over  to  get  you,  so  get  ready  quickly  and  don't  be  afraid 
to  start  with  me.  I  shall  see  that  you  get  away  from  Lone-Bull  with- 
out notice,"  said  Mole.  So  Mole  made  a  circular  hole,  about  the  size  of 
Splinter-Foot,  so  as  to  leave  her  robe,  and  told  her  to  move,  enter  the 
tunnel  and  follow.  Mole  took  the  lead  until  they  came  to  the  place 
where  Mole  had  peeped  out.  The  robe  was  left  in  sitting  attitude, 
which  made  it  appear  as  if  she  were  still  there.  ,At  this  opening  they 
went  out  and  walked  away  on  the  ground  to  the  tipi  with  freedom. 

Before  they  reached  their  tipi,  Lone-Bull  stepped  closer  to  her 
to  order  her  to  his  bed.  "Say!  Get  up  and  come  to  bed!"  said  Lone- 
Bull  with  a  commanding  voice.  This  sitting  .woman  didn't  move  or 
answer  him.  "Say,  are  you  asleep?  Get  up  quickly,  and  come  to 
bed  at  once,"  said  Lone-Bull,  with  great  sarcasm.  Still  this  sitting 
woman  didn't  move  or  answer  him.  "Say,  why  don't  you  mind  me? 
I  want  you  to  get  up  from  here  and  come  to  me.  Do  you  hear  ?"  said 
Lone-Bull,  with  angry  voice.  Still  this  sitting  woman  did  not  move 
or  give  him  an  answer.  '  Say,  can't  you  hear  me?  I  want  you  to  start. 
Now  get  up  and  come  to  bed !  If  you  don't,  I  will  show  you  that  I 
mean  it!"  said  Lone-Bull,  with  tremendous  voice  of  anger.  This  sit- 
ting woman  did  not  make  a  move  or  give  him  an  answer.  Lone-Bull 
was  plainly  heard  by  the  rest  and  the  people  were  somewhat  criticising 
him  for  his  .cruelty.  "Say,  I  have  given  you  the  last  chance,  it  is  over, 
and  if  you  don't  do  it  now,  I  shall  show  you  that  my  word  is  powerful." 
Still  the  woman  did  not  move.  So  Lone-Bull  got  to  pawing  the 
ground,  round  and  round.  Stepping  backwards,  he  made  a  terrific 
plunge  at  her,  and  hooked  at  her,  which  sent  the  buffalo  robe  in  the 
air.    The  wife  was  not  there — nor  anything  except  her  robe. 


176         Field  Columbian  Museum  — Anthropology,  Vol.  V. 

Being  very  much  enraged  Lone-Bull  ran  through  the  vast  herd, 
hooking  the  steers  on  account  of  his  jealousy  and  demanding  the  return 
of  his  wife.  There  was  great  excitement  and  finally,  when  Lone-Bull 
'  was  somewhat  cooled  down,  a  counsel  was  held  to  find  out  the  trail  of 
the  wife.  Though  the  people  were  innocent  of  the  false  charge,  never- 
theless Lone-Bull  still  threatened  to  do  injury  to  his  fellow-men. 
Finally,  some  older  bulls  suggested  that  investigation  be  made  at  the 
place  where  she  was  sitting,  to  find  the  true  details.  So  the  vast  herd 
collected  and  inspected  the  place,  where  they  found  a  hole.  This  hole 
or  opening  left  little  scent,  which  proved  that  she  had  been  carried  away. 

So  Lone-Bull,  having  authority  and  supreme  power,  called  forth 
all  the  herds  to  come  and  dig  up  this  tunnel  to  the  end.  So  in  a  short 
time  the  buffalo  were  busy  hooking  by  turns  the  course  of  the  tunnel. 

When  this  woman  was  returning  she  heard  a  big  noise  behind  her, 
which  meant  that  Lone-Bull  with  his  people  had  started  on  the  trail 
after  her.  Just  at  a  short  distance  from  the  tipi,  she  said,  with  em- 
phatic voice,  "On  behalf  of  us  and  for  good  results,  I  do  wish  that  a 
tall,  good-sized  cottonwood  tree,  with  plenty  of  stout  branches  might 
be  standing  at  a  good  distance  from  our  tipi."  When  she  had  thus 
commanded  there  was  a  medium  sized  cottonwood  tree  with  plenty  of 
branches.  In  the  mean  time,  the  herds  had  reached  the  end  of  the  tun- 
nel, and  found  no  one.  This  made  Lone-Bull  enraged  more  and  more. 
"You  cannot  get  away  from  me !  I  shall  get  you  some  tirne,"  said 
Lone-Bull,  switching  his  tail  and  sending  the  dust  in  the  air.  So  the 
vast  herd  started  off  toward  the  course  of  this  tunnel,  by  file.  The  herd 
was  divided  into  four  divisions,  in  lines  extending  from  right  to  left, 
one  behind  the  other,  in  parallel  rows.  Of  course  Lone-Bull  was  in  the 
front  line,  running  along  the  line  and  making  inquiries  of  the  missing 
wife.  He  was  at  all  times  in  anger  and  almost  ran  over  the  smaller 
ones.  In  each  herd  there  were  cows  with  calves,  and  others  of  all 
ages.  When  they  came  to  the  tipi,  Lone-Bull  found  it  empty  and  com- 
manded that  it  be  trodden  down.  Being  in  such  fury  he  continued  the 
course,  running  along  the  line  in  foam,  constantly  looking  ahead.  When 
the  four  herds  had  passed  OA^er  this  tipi,  it  was  completely  gone,  except 
a  bare  spot.  At  the  last  herd,  there  was  a  poor  cow,  with  a  scabby 
calf,  following  the  trail.  They  were  somewhat  fatigued  in  traveling, 
but  had  to  go  right  along  for  fear  of  Lcne-Bull.  This  cow  had  just 
gone  over  this  bare  spot,  when  her  calf  was  running  to  the  standing 
cottonwood  tree  to  rub  itself.  Reaching  the  bottom  of  the  tree,  he  wa> 
influenced  to  look  up  by  a  scent  made  by  the  woman  urinating,  which 
ran  down  the  trunk  of  the  tree.    While  the  calf  was  rubbing  against  the 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and   Kroeber.        177 

trunk,  occasicnally  he  took  the  scent  and  then  called  his  mother  back. 
"Oh,  mother,  this  smells  like  the  wife  of  Lx)ne-Bull.  Come  back  and 
see,"  said  the  calf,  still  rubbing  against  the  tree.  So  the  mother,  feeling 
proud,  turned  around  slowly  and  went  to  the  tree.  Surely  there  were 
those  men  with  their  daughter  up  in  the  tree. 

While  Crow,  Magpie  and  Mouse  were  trying  to  get  Splinter-Foot 
away  from  cruelty,  they  had  made  enough  arrows  for  future  use. 
When  the  vast  herds  were  there  these  people  ascended  the  tree  and 
stayed  there  to  be  out  of  danger  and  death.  Of  course  they  saw  vast 
herds  passing,  but  held  their  peace. 

The  mother  cow  then  said  to  her  calf,  "Run  and  overtake  the  last 
herd  and  tell  the  cow  wath  the  calf  that  you  have  discovered  the  people, 
up  in  the  tree."  So  this  scabby  calf,  who  at  this  time  had  renewed 
strength,  lifting  its  tail  started  off  at  full  speed,  and  overtook  the  cow 
and  calf  at  the  last  herd.  "Say !  You  may  know  that  we  have  discov- 
ered the  people  up  in  the  tree,  close  to  where  the  tipi  was  standing," 
said  the  scabby  calf,  still  panting.  The  scabby  calf  then  loped  back 
to  his  mother.  The  news  circulated  throughout  the  last  herd,  but 
Lone-Bull  kept  on  in  his  course.  A  young  calf  which  was  with  the 
mother  in  the  last  herd  was  then  told  to  go  on  ahead  and  tell  the  news  to 
the  next  herd.  This  was  done  until  from  the  third  herd  a  young  calf 
ran  up  to  Lone-Bull  and  told  him  that  a  scabby  calf  with  its  mother  had 
discovered  the  people  up  in  a  tree,  and  for  him  to  turn  around  kindly 
and  return  to  the  spot. 

"Well,  I  am  glad  to  know  it,  but  if  that  calf  with  its  mother  fools 
me,  they  shall  be  punished  for  their  falsehood,"  said  Lone-Bull ;  then  he 
stopped  and  returned  with  the  rest  of  the  herds,  until  they  reached  the 
tree.  "Sure  enough !"  said  Lone-Bull,  on  reaching  the  tree  bearing  th6 
people.  "You  can't  get  your  deceitful  wife,"  said  Lone-Bull  angrily.  So 
Lone-Bull  commanded  all  those  who  did  not  hook  the  tunnel  to  come 
forward  and  begin  hooking  the  tree,  to  throw  it  down.  Lone-Bull  was 
so  anxious  to  have  the  tree  fall  to  the  ground  that  he  got  behind  the 
herds  and  chased  them  to  the  tree.  So  the  animals  began  to  hook  at  the 
butt  of  the  tree  with  terrific  force.  When  they  did  this,  these  young  men 
with  their  bows  and  arrows  shot  at  them. 

When  the  daughter  returned.  Mole  gave  information  to  the  men 
of  the  vital  parts  of  Lone-Bull  and  the  others,  for  they  were  shielded 
with  solid  bones.  Since  Mole  pitied  them,  he  was  the  one  who  located 
the  vital  spots.  When  the  animals  dodged  away  they  would  bear  an 
arrow  at  their  necks  and  tenderloins  and  would  die  later  on.  Some  of 
the  animals  would  split  the  bark  of  the  tree,  while  others  made  quite 


178        Field  Columbian   Museum — Anthropology,  Vol.  V. 

big  splinters,  until  the  tree  was  getting  smaller.  At  each  time  the  ani- 
mals made  a  charge  at  the  tree  the  men  would  shoot,  wounding  them 
fatally.  The  buffalo  were  lying  all  around  dead  at  close  quarters.  The 
nerd  soon  diminished,  which  made  Lone-Bull  more  and  more  angry, 
imtil  they  were  all  badly  crippled  in  their  herns  and  there  was  a  big 
slaughter  below.     (That  is  the  reason  why  they  have  such  short  horns.) 

Now  came  the  ferocious  Lone-Bull,  with  all  his  strength  and 
power.  The  tree  swayed  to  and  fro  and  was  very  limp  at  this  time. 
"Yes !  You  thieves !  You  cannot  get  away  from  me,  woman !  1 
shall  get  you  all  right!"  said  Lone-Bull,  looking  up  With  fierce  rolling 
eyes.  He  at  first  pawed  the  ground,  sending  the  dust  in  the  air,  snorted 
furiously,  which  may  have  scared  the  unfaithful  wife,  and  walked  about 
and  lifted  his  immense  tail.  After  making  quite  a  display,  and  wishing 
to  wind  up  the  affair,  he  made  a  terrific  plunge  at  the  center  of  the 
tree,  which  sent  both  of  his  horns  clear  through,  but  they  stuck  fast. 
Before  Lone-Bull  went  for  the  tree,  Splinter-Foot  wished  that  both  his 
horns  would  pierce  the  tree  and  get  fastened  tightly.  This  wish  of 
course  came  to  pass. 

"Now,  fathers,  get  down  aind  kil.l  that  man,"  said  she  with  sar- 
castic manner.  So  they  all  descended  and  Lone-Bull  was  struggling  to 
get  away.  Taking  gcod  aim  at  the  vital  spots,  they  sent  their  arrows 
through  him  from  one  side  to  the  other,  killing  him  for  good,  and  for 
safety. 

So  they  all  gathered  brush,  grass,  etc.,  and  placed  it  under  him  and 
made  a  blazing  fire,  which  completely  destroyed  him  and  his  wickedness, 
leaving  only  his  ashes.  After  the  people  had  taken  a  little  rest,  they  de- 
cided and  said  harmoniously  that  it  was  not  wise  for  an  animal  to  have  a 
human  wife.  "Hereafter,  your  whole  body  will  be  softer,  and  you  will 
be  more  easily  killed.  You  will  be  the  victim  of  human  beings  and 
your  ashes  will  be  used  in  pasting  the  feathers  to  the  arrows,  etc.,  also 
it  will  be  used  in  painting  various  kinds  of  robes,  etc."  Lone-Bull 
and  the  tree  were  completely  burned. 


This  story  refers  to  some  of  the  things  and  ways  of  the  lodges. 
The  fire  which  is  made  in  the  big  lodge  refers  to  the  ashes  left  after 
the  burning  of  Lone-Bull. — D. 

Told  by  River-Woman.    Cf.  Si,  82,  and  84.    For  the  rescue  from  the  tree,  cf.  No.  12. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        179 

84. — Tender-foot  Woman. 

There  was  a  camp-circle  near  the  river,  from  which  seven  young 
men  went  out  on  the  war-path.  One  of  them  stepped  on  a  rough  plum- 
bush  thorn,  but  did  not  seem  to  pay  any  attention  to  it.  Night  came 
on  and  the  party  mg^de  camp.  In  the  morning,  after  eating  their  meal 
of  buffalo  meat,  the  man  made  a  complaint  of  a  swollen  foot  and  leg. 
When  his  companions  knew  that  he  could  not  go  any  farther  on  account 
of  his  foot,  they  decided  to  stay  until  he  got  well.  In  the  mean  time, 
the  young  men  would  go  out  after  game  for  subsistence.  They  were 
vv-ell  supplied  with  food  and  hides,  and  provided  themselves  with  other 
utensils.  The  party  managed  affairs  wonderfully  well  and  had  a  lipi 
of  their  own. 

One  day  when  the  party  was  in  search  of  game  in  all  directions, 
this  man  thought  it  advisable  to  open  the  sore.  So  he  took  a  bone  awl 
and  lanced  it.  To  his  surprise,  there  came  out  of  the  sore  place  a  baby, 
which  was  a  girl,  crying.  The  man  tore  shirts  and  blankets  into  pieces, 
wrapped  the  baby,  and  made  it  comfortable.  When  the  others  re- 
turned, one  by  one,  just  as  soon  as  they  saw  the  baby,  they  said,  "I 
am  glad  to  have  a  daughter,"  wishing  her  to  grow  up.  They  fell  in 
love  with  the  baby.  Gradually  the  baby  grew  up  and  became  a  girl. 
When  the  young  men  went  out  in  search  of  game  she  would  sit  down 
and  make  things,  especially  doing  a  great  deal  of  quill  work. 

One  day  the  party  warned  her  of  a  certain  temptation.  They  said 
to  her,  "li  you  hear  of  people  playing  the  game  of  shinny,  do  not  go 
out,  do  not  even  look  toward  the  door.  Be  sure  and  do  not  pay  any  at- 
tention to  the  players !"  She  sat  in  the  tipi  working  on  a  robe,  and  there 
came  a  noise  at  a  distance.  She  knew  what  it  was,  but  did  not  move  to 
see.  The  second  and  third  time  the  game  was  near  the  tipi,  and  the 
people  (women)  were  playing  hard.  Some  would  go  to  the  door  and 
ask  her  to  go  out,  and  take  part  in  the  game.  "If  you  do  not  come 
out,  Tenderfoot,  the  buffalo  bull  will  get  mad.  He  is  waiting  for  you  to 
go  out  and  enter  the  game,"  said  the  players.^  Still  the  girl  was  busy 
doing  quill  work  on  her  robe.  The  fourth  time  there  came  a  big  noise, 
howling,  talking  in  front  of  and  around  the  tipi.  All  of  a  sudden  there 
came  the  ball  through  an  opening  by  the  door  and  lighted  on  top  of  her 
work.  Without  due  thought,  she  snatched  it  up  and  threw  it  toward  the 
door,  j^way  she  flew  out  with  the  ball,  with  her  robe  on,  leaving  her 
work  behind.  "Well,  Tenderfoot,  Buffalo-Bull  is  over  there  in  the 
center  of  the  herd ;  he  wants  you."  So  she  went  and  became  his  wife. 
Since  Buffalo-Bull  was  the  leader  and  controlled  the  herd,  he  was  very 


i8o         Field  .Columbian  Museum — Anthropology,  Vol.  V. 

cautious  and  jealous  of  her.  When  other  buffalo  came  around  he  drove 
them  off.  He  told  his  wife  not  to  look  at  them,  but  to  keep  her  position 
until  ordered  to  move.  The  girl  kept  herself  hidden  for  a  long  time, 
and  was  afraid  to  look  anywhere. 

The  young  men  had  returned  from  their  hunt,  but  found  their 
daughter  gone.  "Our  daughter  has  been  deceived ;  what  shall  we  do 
to  get  her  back !"  they  said.  They  thought  of  plans,  asked  the  different 
birds,  animals  and  insects,  until  a  gopher  came  and  told  them  that  he 
would  try  the  task.  Gopher  said,  "I  am  the  only  one  who  can  go  to 
any  place  to  identify  one  without  being  noticed."  So  he  started  on  his 
way  underground  until  he  reached  the  girl.  "Now,"  he  said,  "they 
asked  me  to  bring  you  back ;  I  want  you  to  leave  your  robe  behind ; 
stand  it  up  as  though  you  were  still  sitting !"  Gopher  made  a  tunnel  big 
enough  for  the  girl  to  go  through.  "Well!"  said  Gopher,  "come!" 
The  girl  made  her  escape  and  got  back.  Just  then  the  herd  of  buffalo 
was  about  to  go  to  water  for  drink.  Buffalc-Bull  told  his  wife  to  get 
up  and  come  along  to  the  river.  The  girl  did  not  say  anything  (the 
robe  was  the  false  wife),  which  made  Buffalo-Bull  mad.  He  was 
very  much  disappointed  and  struck  her,  but  she  was  gone.  Buffalo- 
Bull  then  inquired  among  the  rest,  but  it  did  not  do  any  good.  After 
smelling  her  direction,  the  whole  herd  started  on  her  trail.  When  the 
young  men  with  their  daughter,  saw  the  herd  coming,  they  were  fright- 
ened and  obtained  safety  in  a  tree-top.  The  herd  surrounded  the  tipi 
and  began  striking  it,  but  the  people  were  gone.  Looking  around, 
they  saw  them  up  in  a  tree.  Buffalo-Bull  ordered  the  other  buffalo  to 
charge  on  the  tree,  but  even  all  could  do  no  good.  Some  left,  and 
many  died  from  bruises.  Now,  Buffalo-Bull  took  his  turn.  The  tree 
was  damaged  somewhat,  and  the  people  up  the  tree  were  frightened. 
After  knocking  a  few  chips  off  the  tree,  he  concluded  to  charge  it  in  the 
center;  so  he  did.  By  doing  this,  he  thought  he  would  end  the  lives 
of  the  people.  When  he  charged  the  tree  he  got  himself  fastened  and 
the  tree  went  back  to  its  original  size.  One  of  the  men  came  down, 
and  with  his  knife  struck  Buffalo-Bull  on  the  side  of  the  neck  and 
killed  .him.  This  is  the  way  they  saved  themselves.  Then  they  gath- 
ered sticks  of  wood  and  placed  them  around  his  body  and  lighted  a  frre 
which  burned  him  into  ashes. — D. 

Told  by  River-Woman.    Cf.  No.  83. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        181 

85. — Light- Stone. 

There  was  a  tipi  in  which  there  were  six  brothers  and  a  sister.  One 
day  the  oldest  brother  told  the  others  that  he  would  take  a  trip  to  an- 
other camp-circle.  So  he  started  off  toward  a  creek,  which  had  plent)- 
of  timber.  To  his  surprise,  he  came  across  a  tipi  well  tanned,  caused 
by  smoke.  He  went  into  the  tipi.  "Well,  my  dear  grandchild,  where 
are  you  going?  Be  seated,"  said  an  old  woman,  who  was  lying  on  her 
bed  with  her  back  to  the  fire.  "I  am  going  to  the  camp-circle,  grand- 
mother," said  the  young  man.  "The  camp-circle  is  not  far  off,  so  you 
have  plenty  of  time  to  reach  it.  It  is  right  in  an  open  place.  Just  be 
contented  and  take  a  good  rest,"  said  the  old  woman.  The  young  man 
then  took  a  good  seat,  awaiting  for  something  good  to  come  from  the 
old  woman. 

"My  dear  grandchild,  will  you  come  and  tramp  on  my  back?  I 
have  a  terrible  pain  along  my  spinal  column ;  I  could  not  sleep  last 
night,  on  account  of  the  pain ;  it  would  go  to  both  of  my  shoulder- 
blades  and  then  to  my  lower  ribs,"  said  the  old  woman.  So  this  young 
man  got  up  and  walked  on  this  old  woman's  back  slowly.  "Oh !  that 
feels  good !  It  gives  me  much  relief.  Will  you  please  tramp  further 
down  toward  the  lower  part  of  my  ribs,  and  then  you  will  have  fin- 
ished," said  the  old  woman.  So  the  young  man  did.  All  at  once  he 
had  his  foot  upon  something  sharp  (the  last  rib),  which  was  raised  up- 
right, like  a  real  spike,  killing  him  instantly. 

The  old  woman  got  the  axe  and  some  tipi  pins  and  staked  him  to 
the  ground  by  his  hands  and  feet.  She  then  took  the  pipe  and  tobacco 
and  smoked.  After  she  had  burned  the  tobacco  out  in  the  pipe,  she 
cleaned  out  the  ash  and  placed  it  upon  his  eyes,  mouth,  and  breast. 
(When  the  young  man  had  arrived  at  the  tipi,  he  saw  human  skeletons 
lying  around  the  tipi.) 

The  next  morning,  knowing  that  there  would  be  another  young 
man  coming  along,  she  made  a  fire  outside.  She  then  lay  down  by  the 
side  of  the  fire.  By  and  by  there  came  a  young  man  who  had  seen  a 
smoky  atmosphere  in  the  timber  where  this  old  woman  lived,  and  he 
was  about  to  push  on  by  the  tipi,  "Well,  my  dear  grandchild,  where  are 
you  going  to,  this  time  of. day?"  said  the  old  woman.  "1  am  going  to 
the  other  camp-circle.  My  oldest  brother  went  on  a. visit  and  has  not 
yet  returned.  I  want  to  find  him ;  besides,  I  want  to  see  the  people," 
said  the  yoiing  man.  "Well,  my  dear  grandchild,  a  young  man  has 
just  come  from  there  and  he  said  that  there  were  plenty  of  games  at 
the  camp-circle,  such  as  the  big-wheel,  running-wheel,  medicine-wheel. 


i82         Field  Columbian  Museum — Anthropology,  Vol.  V. 

ball-and-stick  game,  and  surely  your  brother  cannot  have  come  back 
50  soon  as  that.  Just  stop  here  for  a  good  rest.  The  camp-circle  is  not 
far.  Look  yonder ;  where  that  peak  stands  ;  right  below  it  is  the  camp- 
circle.  When  you  get  a  little  distance  from  here  you  will  see  it  plainly. 
Will  you  please  come  and  tramp  on  my  spinal  column  and  then  you 
can  go  on  your  journey,"  said  the  old  woman.  So  this  young  man 
stepped  on  this  old  woman's  back.  "Oh !  That  feels  good,  I  wish  you 
would  step  a  little  further  down,  and  that  will  do,"  said  the  old  woman. 
So  he  stepped  a  little  further  down,  along  the  painful  side,  to  the  last 
rib,  and  he  dropped  dead  instantly.  The  old  woman  then  dragged  him 
into  her  lodge  and  pinned  him  inside.  She  then  filled  the  pipe  with 
tobacco  and  smoked.  She  cleaned  out  the  ash  and  placed  it  on  his  eyes, 
mouth  and  breast. 

The  next  morning,  when  the  brothers  did  not  return,  another 
brother  said  that  he  would  go  in  search  of  them.  So  he  started  off  and 
got  to  a  divide  and  saw  the  smoky  atmosphere  along  the  creek,  which 
had  plenty  of  timber.  Finally  he  came  to  the  creek  bottom  and  saw 
a  tipi  by  itself,  which  was  well  tanned.  As  he  was  about  to  pass  the 
tipi,  this  old  woman,  who  was  lying  up  to  the  fire  outside,  warming 
her  back,  saw  him.  "Well,  my  dear  grandchild,  where  are  you  going 
to  this  time  of  day?"  "Well,  grandmother,  I  am  going  to  the  other 
camp-circle,  in  search  of  my  brothers,  who  have  been  absent  for  some 
time.  I  am  worried  about  their  absence,"  said  the  young  man.  "Well, 
my  grandchild,  you  have  plenty  of  time  to  reach  it ;  it  is  not  far  away. 
Just  seat  yourself  and  rest  for  a  while,"  said  the  old  woman.  So  he 
took  a  seat,  and  to  his  surprise  he  saw  human  bones  lying  around. 
■"Will  you  please  come  over  and  tramp  on  my  spinal  column ;  T  was 
working  hard  the  other  day,  and  it  pains  me  terribly,  grandchild,"  said 
the  old  woman.  So  this  young  man  tramped  on  her  body.  "Please 
go  down  a  little  further,  and  it  will  relieve  me,  perhaps,"  said  the  old 
woman.  This  young  man  got  his  foot  upon  the  spike,  which  was  the 
last  rib.  He  dropped  dead  and  the  old  woman  dragged  him  into  the 
tipi  and  staked  him  to  the  ground  by  the  hands  and  feet,  the  head 
facing  toward  the  wall.  The  old  woman  smoked  the  pipe  and  placed 
the  waste  on  the  eyes,  mouth  and  on  the  breast. 

The  next  morning  the  sister  spoke  to  her  brother,  telling  him  to 
travel  without  stopping  much  on  the  way.  "I  am  getting  uneasy  about 
my  brothers,  and  you  are  to  be  careful,  and  if  you  should  be  delayed 
on  the  road,  get  away  quickly,"  said  the  sister.  "All  right,"  said  the 
young  man. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        183 

So  he  started  off  toward  the  camp-circle  and  got  to  a  divide  and 
saw  a  creek  which  had  plenty  of  timber,  and  there  was  a  smoky  atmos- 
phere in  the  timber.  Finally  he  reached  a  well  tanned  tipi,  standing 
alone.  He  went  around  to  keep  from  being  seen,  but  the  old  woman 
saw  the  young  man.  "Oh,  grandchild !  Come  over,  quickly !  Where 
are  you  going  to,  anyhow?  Take  a  little  rest.  You  have  all  day  for 
yourself,"  said  the  old  woman.  So  this  young  man  had  to  stop  for  a 
rest.  "Will  you  please  come  and  tramp  on  my  spinal  column.  Oh, 
tny  backbone  and  sides,  where  my  kidneys  are,  do  pain  me  very  much, 
1  have  been  suffering  for  some  time,"'  said  the  old  woman.  So  this 
young  man  tramped  on  the  old  woman,  and  she  felt  relieved.  "If  you 
would  step  down  a  little  further  and  tramp  on  my  sides,  easily  and 
lightly,  it  would  do,"  said  the  old  woman.  The  young  man  went  on 
her  body  and  stepped  on  a  sharp  spike,  and  dropped  dead  instantly. 
The  old  woman  then  dragged  him  inside  and  staked  him  like  the  ethers, 
cleaned  her  pipe,  and  placed  the  waste  on  his  eyes,  mouth  and  on  his 
breast. 

"Well,  sister,  I  am  going  cut  after  my  brothers :  I  cannot  do  with- 
out them,  they  have  been  absent  long  enough,"  said  another  brother, 
"Oh,  no,  brother !  I  think  that  it  would  not  be  advisable  for  you  to  go, 
for  there  are  so  few  of  us  left,  I  can't  stay  here  without  some  pro- 
tection," said  the  sister:  ''^But,  sister,  if  I  find  that  they  are  enjoying 
themselves,  and  that  they  cannot  get  away,  I  will  make  it  my  duty 
to  return  soon.  Above  all,  I  shall  make  an  effort  to  make  them  return 
to  us,"  said  the  young  man.  The  sister  consented  and  let  her  brother 
start  off  on  the  journey  to  look  for  his  brothers. 

He  came  also  to  a  tipi,  along  the  creek,  which  had  some  timber. 
He  went  around  it,  but  the  old  woman  said  to  him,  *'Oh,  my  dear 
grandchild !  Come  ever  and  rest  for  a  while.  What  brought  you  over 
here  ?  and  what  makes  you  go  around  my  tipi  ?  and  why  are  you  in  a 
hurry?"  said  the  old  woman.  "Well,  grandmother,  my  brothers  went 
away  to  visit  the  other  camp,  but  they  have  not  yet  returned.  I  am  in  a 
hurry,  and  I  cannot  stop  to  talk  with  you,"  said  the  young  man.  '  Oh, 
grandchild,  will  you  please  wait  a  while  and  tramp  on  my  backbone; 
your  brothers  did  the  same  way  for  me  when  they  passed  here,  and  you 
should  not  hesitate  to  do  the  same  favor,"  said  the  old  woman.  So 
this  young  man  finally  consentedj  and  the  old  woman  lay  down  with 
her  face  to  the  ground.  The  young  man  tramped  on  her  backbone, 
easily,  to  relieve  the  pain,  obliging  the  old  woman.  "Say,  grandchild, 
will  you  please  step  a  little  further  down  on  my  sides ;  it  will  relieve  my 


184        Field  Columbian  Museum — Anthropology,  Vol.  V. 

painful  sides.  Every  night  the  sides  pain  me  so  much  that  I  have  been 
losing  sleep,  and  for  several  nights,"  said  the  old  woman.  This  young 
man  stepped  lower  down  on  her  body  and  got  upon  a  sharp  spike  and 
suddenly  died  from  the  sting.  The  old  woman  then  carried  him.  inside 
and  staked  him  out  like  the  others.  She  smoked  the  pipe,  and  placed 
the  waste  as  before. 

After  some  time  had  elapsed,  the  last  brother  felt  very  lonely  and 
told  his  sister  that  he  would  go  out  to  look  for  his  brothers.  "I  think, 
brother,  you  ought  not  to  go  and  leave  me  alone.  Surely  I  should  not 
be  alone  and  all  of  you  gone  to  the  other  camp ;  besides,  the  others  have 
been  absent  for  a  long  time,"  said  the  sister.  "Well,  my  dear  sister, 
1  can't  be  here  alone  with  you.  I  want  to  go  and  look  for  my  brothers 
at  the  other  camp.  If  there  is  anything  going  on  in  the  way  of  exciting 
games  I  shall  not  stay  longer  than  is  neceissary  and  will  induce  my 
brothers  to  come  along  home  with  me,"  said  the  brother.  "Your 
brothers  should  have  returned  long  ago,"  said  the  sister.  "But  there 
might  be  something  going  on  at  the  camp-circle  which  detains  them," 
said  the  young  man.  "Well,  I  shall  have  to  agree  with  you,  brother," 
said  the  sister.    So  he  started  off  to  look  for  his  brothers. 

He  got  to  a  tipi  by  itself,  and  went  around  it.  Bui  the  old  woman, 
who  had  built  a  fire  to  warm  herself  saw  him  passing.  The  old  woman 
called  to  him  to  stop  and  rest  at  her  tipi.  "Where  are  you  going  to, 
anyhow?"  said  She.  The  young  man  answered  that  he  was  going  on 
a  journey  to  the  other  camp  to  look  for  his  brothers,  who  had  left  home 
some  time  ago.  *^Well,  my  dear  grandchild,  your  brothers  have  stopped 
here,  tramped  on  my  backbone,  and  then  went  on  to  the  camp.  The 
people  at  the  camp  are  having  big  games,  and  I  suppose  those  boys 
cannot  very  well  get  away  from  the  people.  So  please  come  and  do 
me  a  favor.  Just  take  a  seat  and  rest  a  little  while,"  said  the  old  wo- 
man. The  young  man  did  so.  He  then  got  up  and  tramped  on  the 
old  woman's  backbone.  The  old  woman  felt  so  good  that  she  told  the 
young  man  to  step  further  down,  and  he  did  so,  but  got  upon  a  sharp 
spike,  which  Killed  him  instantly.  The  old  woman  then  dragged  him 
inside  and  staked  him  like  the  others.  (Of  course  the  old  woman 
herself  tried  to  make  the  young  men  tramp  on  her  to  kill  them.)'  She 
then  smoked  her  pipe  and  placed  the  waste  tobacco  into  his  eyes,  mouth 
and  on  the  top  of  his  breast. 

After  this  young  man  was  gcne<  the  sister  was  feeling  very  sad 
and  lonely,  so  she  went  to  a  distant  hill.  She  went  Irom  place  to  place, 
weeping  by  herself.  During  the  day  she  rested  on  the  hill,  and  there 
found  a  small  round  stone,  which  was  transparent.     She  hid  it  in  her 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroerer.        185 

mouth  when  she  went  to  sleep,  and  she  accidentally  swallowed  it.  She 
gradually  grew  in  size,  until  one  day  she  gave  birth  to  a  boy. 

This  boy  grew  up  rapidly,  and  his  mother  would  go  out  on  the 
prairie.  The  mother  would  pack  her  boy  on  her  back  and  walk  about 
the  sides  and  tops  of  the  hills,  weeping.  This  boy  asked  his  mother 
what  was  the  matter  with  her.  "Well,  my  dear  boy,  I  am  weeping 
because  you  and  I  are  alone.  Your  uncles  were  with  me  recently,  but 
they  went  to  the  other  camp-circle,  and  have  not  yet  returned.  You 
have  a  good  many  uncles,  but  they  are  not  here,"  said  the  mother. 

"I  shall  go  in  search  of  them,  mother,  when  I  become  older,"  said 
the  boy.  So  the  boy  grew  to  be  a  man,  and  he  made  a  bow  and  some 
arrows.  This  boy's  name  was  Light-Stone,  or  Transparent-Stone. 
This  young  man  tol3  his  mother  that  he  was  ready  to  go  on  the  journey. 
"You  are  too  young,  my  boy ;  besides,  you  have  no  courage  to  with- 
stand fear,"  said  the  mother.  "Oh,  mother,  I  am  old  enough ;  I  want 
to  start  now ;  which  way  did  my  uncles  go  ?"  said  he.  "They  started 
toward  that  divide  and  went  over  it  and  that  was  the  last  I  ever  saw  of 
them,"  said  the  mother. 

The  boy  started  with  his  bow  and  arrows,  reached  the  hill  or  di- 
vide, and  saw  a  creek  with  plenty  of  timber.  The  atmosphere  was 
hazy.  He  came  to  a  well-tanned  tipi,  but  he  knew  who  lived  there, 
and  the  danger  at  the  tipi.  Light-Stone  went  around,  but  the  old  wo- 
man saw  him.  "Say,  Light-Stone,  grandchild,  come  over  here!  I 
want  you  to  tramp  on  my  backbone.  I  have  been  sick  for  some  time, 
and  you  will  do  me  a  favor  if  you  will  just  tramp  on  my  backbone  for 
a  while."     Light-Stone  consented,  first  resting  a  while. 

The  old  woman  was  lying  with  her  back  to  the  fire.  She  lay  down, 
face  to  the  ground.  Light-Stone  then  walked  up  to  her  back,  barely 
pressing  his  weight.  "That  will  not  do,  Light-Stone,"  she  said,  "put 
both  your  feet  on  me,  and  it  will  do  much  good."  "Well,  grand- 
mother, I  don't  want  to  do  that,  because  I  do  not  wish  to  hurt  you," 
said  the  boy.  Light-Stone  was  standing  near  her,  and  used  the  bow 
as  a  cane,  and  barely  put  his  foot  on  the  old  woman's  back.  "Say, 
grandchild,  get  on  with  both  your  feet  and  give  me  some  relief,"  said 
the  old  woman.  So  Light-Stone  got  on  tup  of  her  back  and  walked 
about.  He  stepped  on  the  sharp  spike,  but  since  his  body  came  from 
the  stone,  it  overpowered  the  sting  and  the  young  man  was  like  a  heavy 
stone,  having  an  enormous  weight,  llie  old  woman  said  to  him, 
"Say,  my  grandchild,  I  have  had  enough  tramping  on  my  body.  Please 
get  off,  fof  I  am  all  right  now,"  said  the  old  w^oman.  "No,  I  will  not 
get  off,"  said  Light-Stone,  increasing  his  weight  and  crushing  her 


i86        Field  Columbian  Museum — Anthropology,  Vol.  V. 

body  into  fragments.  "You  have  destroyed  my  uncles  unmercifully, 
and  I  have  to  pay  you  back,"  said  Light-Stone.  The  old  woman  was 
ground  to  death. 

Light-Stone  gathered  some  wood  and  piled  it  up  by  the  old  woman 
and  set  fire  to  her.  The  fire  was  large  and  the  sparks  from  her  body 
flew  far  away.  Each  spark  from  her  body  would  say,  "Light-Stone 
can't  put  out  my  existence."  Whenever  the  sparks  flew  out  from  her 
body,  they  would  light  a  short  distance  from  the  burning  fire.  "Light- 
Stone  cannot  injure  me,"  said  each  spark.  Light-Stone  went  and  took 
up  the  spark  and  threw  it  back  into  the  fire.  Another  spark  would  fly 
off  from  the  fire,  and  say,  "Light- Stone  cannot  injure  me."  Light- 
Stone  went  and  took  up  the  spark  and  threw  it  back  to  the  fire,  until 
the  whole  body  was  in  ashes.    Thus  the  old  woman  was  killed. 

Light-Stone,  with  a  bow  and  four  arrows,  two  of  which  were 
painted  in  red.  and  the  otTier  two  in  black,  then  went  to  work  and  erected 
a  sweat-lodge  of  willows,  and  used  the  tipi  cloth  and  blankets  for  a 
covering.  He  stepped  cff  a  short  distance  from  the  sweat-lodge,  and 
shot  one  black  arrow  up  in  the  air.  "Get  a\yay,  uncles !  Get  out  of  the 
lodge,  uncles !"  said  he.  The  lodge  moved  at  the  bottom.  Then  he 
took  a  red  arrow  and  shot  it  up  into  the  air  and  said,  "Get  away, 
uncles !  G^t  out  of  the  lodge  !'■'  Then  he  took  a  black  arrow  and  shot 
it  up  in  the  air,  and  said,  "Get  out,  uncles !  the  arrow  is  coming  down ! 
Get  out  of  the  way !"  The  lodge  moved  on  its  sides.  Then  he  shot  the 
last  red  arrow  and  thereout  came  his  six  uncles,  alive  again. 

"My  mother  told  me  that  all  of  you  had  gone  to  visit  the  camp- 
circle  some  time  ago,  and  I  found  you  here,  all  killed  by  the  cruel  old 
woman.  I  have  made  all  of  you  come  to  life  again.  I  am  your 
nephew,"  said  Light-Stone.  "Oh,  I  am  so  glad  to  see  you,  nephew!" 
said  one,  kissing  him  tenderly.  Each  man  repeated  the  sentence,  kiss- 
ing the  nephew  and  thanking  him  for  his  victory. 

So  there  was  quite  a  party  of  them.  They  went  back,  and  when 
they  came  within  a  short  distance  of  the  tipi,  the  sister  saw  the  crowd 
advancing  and  went  to  meet  them.  She  kissed  her  brothers  and  son  and 
was  very  glad  for  their  return,  and  the  folks  were  all  together  again  in 
peace  and  harmony. 

One  day  there  came  to  their  tipi  an  old  woman  She  had  an  iron 
digging  stick  and  a  big  bag,  like  those  used  for  keeping  clothing,  etc., 
in.  "Oh,  I  am  so  glad  to  see  you-,  my  dear  grandchildren,"  said  the  old 
woman,  dropping  the  heavy  bag  on  the  ground.  "I  am  going  to  take 
my  bag  Inside,  for  it  is  heavy.  It  is  a  sacred  bag  and  I  am  the  owner 
of  it  and  therefore  I  can  open  it  myself,  butTt  is  prohibited  to  others." 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       187 

She  gave  this  precaution  because  there  was  something  inside  which 
she  would  not  let  them  know,  or  see. 

The  men  went  out  for  a  hunt,  and  the  sister,  with  her  boy,  went  to 
a  hill  or  mountain  to  watch  the  young  men  on  their  return.  Then  this 
sister  saw  that  this  old  woman  would  go  out  and  look  around  and  go 
in  again.  "Say,  mother,  I  want  to  tell  you  that  the  old  woman  possesses 
the  same  cruel  feeling  toward  human  beings,  and  I  am  satisfied  that  the 
same  may  happen ;  so  I  will  try  and  play  a  trick  on  her,"  said  the  boy. 

The  boy  turned  into  a  woodpecker,  flew  to  the  tipi,  lighted  on  the 
pole  and  pecked,  which  made  the  old  woman  gather  up  the  contents  of 
the  bag  and  hide  them.  She  got  scared  and  went  out  to  see  what  it 
was.  She  didn't  see  anybody  in  sight,  and  she  then  looked  up  toward 
the  tipi  poles,  and  saw  a  bird  (woodpecker)  pecking  at  the  pole.  "Oh ! 
that  IS  nothing  but  a  mere  bird,  so  I  will  go  ahead  and  see  what  is  still 
lacking,"  said  the  old  woman,  She  went  in  and  opened  her  bag  and 
spread  out  men's  costumes.  "I  shall  have  the  whole  outfit  complete 
this  time.  Let  me  see, — ^there  are  seven  men  and  a  woman ;  they  surely 
have  plenty  of  hair  about  them  to  finish  these  shirts  and  leggings," 
said  she.  (The  hair  on  the  vulva,  and  also  that  around  the  privates  of 
the  young  men  were  used  as  hair  pendants  for  the  buckskin  shirts  and 
leggings.)  "I  will  wait  a  little  longer,  and  then  I  shall  kill  them  all," 
said  the  old  woman. 

This  woodpecker  then  informed  his  mother  about  the  old  woman. 
When  the  young  men  with  the  sister  and  the  boy  returned  from  their 
hunt,  the  information  in  regard  to  the  old  woman's  way  was  secretly 
conveyed  from  one  to  another,  until  all  were  informed  of  the  danger. 
The  young  men  then  planned  a  way  in  which  to  get  rid  of  her  and  the 
bag.  It  was  decided  to  tell  her  that  there  were  some  good  willow  pota- 
toes along  the  slough,  and  no  doubt  she  would  go  out  and  dig  them. 
When  she  would  go.  the  bag  was  to  be  taken  outside  and  burned  up. 

After  they  had  thus  decided,  one  of  the  young  men  said  to  the  old 
woman.  "'There  are  some  good  willow  potatoes  that  you  ought 
to  dig  for  us ;  they  will  make  good  soup."  So  the  old  woman  started 
to  the  place  in  the  morning  and  after  she  had  gone  a  distance,  these 
young  men  gathered  some  wood  and  placed  this  heavy  bag  on  top  and 
set  a  big  fire  to  it.  Two  carried  the  bag  out,  for  it  was  very  heavy. 
The  bag,  with  a  big  pile  of  wood,  made  a  big  fire.  It  happened  that 
the  wind  blew  toward  the  direction  where  this  old  woman  went  to,  and 
she  smelled  the  odor  of  the  bag.  "Oh,  those  young  men  have  burned 
up  my  bag,  clothing,  etc. !  I  have  got  to  save  what  I  can,"  said  the  old 
woman.    She  started  running  and  got  to  the  fire  and  with  her  iron  dig- 


i88        Field  Columbian  Museum — Anthropology,  Vol.  V. 

ging  stick  poked  the  bag  out  from  the  fire.  She  grabbed  the  bag  and 
untied  it  and  as  good  kick  for  her,  two  human  testes  were  found,  unin- 
jured ;  but  the  cover  of  the  shield  was  burnt  up  completely.  Of  course 
the  inside,  which  was  an  iron  disc,  was  yet  all  right.  "Well,  if  they 
had  burned  up  my  headdress  it  would  be  different,  but  it  is  all  right 
yet,"  said  she.  She  took  out  the  headdress  of  two  human  testes,  tied 
them  together  and  tied  them  to  the  back  of  her  head.  She  took  the  iron 
digging  stick  and  also  the  shield  and  began  fighting  these  young  men, 
the  entire  party.  "I  am  glad  to  have  saved  my  headdress,  and  I  shall 
kill  all  of  you,"  said  she.  The  young  men  shot  her  with  their  arrows, 
but  the  arrows  would  bounce  back  from  the  iron  shield.  Light-Stone 
saw  a  way  to  kill  her,  so  he  advanced  to  her  and  shot  at  the  headdress 
and  hit  the  center  of  both  testes,  and  she  fell  down  dead.  Then  they 
put  her  into  the  fire  again,  and  she  was  burned  to  ashes. 

"We  have  encountered  many  dangers  and  barely  come  out  vic- 
torious, we  shall  go  and  get  back  to  the  main  camp,"  said  the  wise  one. 
They  were  all  agreed,  and  so  they  broke  the  camp,  began  to  travel,  and 
soon  reached  the  camp-circle. 

After  they  had  lived  with  the  people  in  the  camp-circle,  the  sister 
attracted  a  young  man,  who  immediately  asked  for  a  marriage,  which, 
of  course,  was  consented  to  by  the  brothers.  Therefore  she  was  mar- 
ried. This  sister  was  soon  in  a  family  way  and  finally  gave  birth 
to  a  girl. 

This  farriily  now  had  the  prettiest  young  man  and  girl.  The  young 
man  had  a  separate  bed,  on  the  west  side,  with  the  girl  on  another  side, 
while  the  husband  and  wife  occupied  the  other  side.  During  the 
nights  there  would  be  one  cr  two  young  girls  coming  to  see  this  beau- 
tiful young  man,  Light-Stone.  Quite  a  number  of  women  slept  with 
him,  in  order  to  make  him  select  a  wife,  and  in  the  morning  the  sister 
and  the  husband  and  wife  would  fix  up  the  women  in  such  shape  as  to 
please  him,  but  they  would  say  that  Light- Stone  was  not  to  be  married 
for  a  while  yet,  for  some  time.  Every  girl  that  was  handsome  came  to 
him  to  get  married,  of  her  own  accord,  but  all  were  refused.  The 
sister  of  this  beautiful  young  man  was  charming  also.  Since  many 
women  were  refused,  this  sister  became  madly  in  love  with  her  own 
brother,  Light-Stone. 

One  night,  while  the  folks  were. sleeping  soundly,  as  was  also  this 
beautiful  young  man,  this  sister  got  up  and  went  out,  looked  around  to 
see  if  anybody  was  near  or  about  the  place.  She  didn't  see  any  one, 
so  she  went  in  slowly  and  pushed  the  young  man  to  the  wall  of  the  tipi. 
The  young  man  knew  the  sign,  because  women  had  been  coming  in  right 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        189 

along.  He  moved,  a  little  and  the  woman  lay  down  en  the  bed  with 
him.  This  Light-Stone  asked  a  question  or  two  of  the  girl,  but  she 
didn't  answer,  which  made  the  young  man  feel  different  that  night.  He 
turned  back  and  seized  her  body,  but  was  not  certain  who  it  was. 

For  two  or  three  nights  this  woman  came  to  him  without  speak- 
ing a  single  word.  So  he  took  a  paint  bag  and  placed  it  by. his  pillow 
to  identify  the  individual.  There  came  the  girl  again  at  night  and  lay 
down  by  the  side  of  the  young  man.  After  a  while,  Light-Stone  placed 
his  finger  into  a  paint  bag  and  reached  out  his  hand  and  hugged  the 
woman,  rubbing  the  finger  on  her  shoulder. 

The  mother  had  prepared  the  breakfast  and  awakened  the  daugh- 
ter. "Get  up,  my  boy,  your  breakfast  is  ready,  here  is  water,  drink  it, 
and  wash  your  face,"  said  the  mother.  The  young  man  opened  his  eyes 
and  looked  about  and  to  his  surprise  he  saw  the  very  identical 
finger-mark  on  his  sister's  shoulder.  He  at  once  covered  his 
head  again  and  went  to  sleep,  feeling  ashamed.  "What  is  the 
trouble,  my  boy !"  said  the  mother.  "I  am  very  sleepy  yet,  I  shall  eat 
my  breakfast  later  on,"  said  the  son.  Light- Stone.  So  the  beautiful 
young  man  slept  quite  late.  Finally  the  mother  gave  him  his  late 
breakfast,  of  which  he  did  not  eat  much,  because  he  felt  ashamed  of 
what  his  sister  had  done.  After  that,  he  dressed  himself  and  went  out 
for  the  day.  As  he  was  walking  along,  there  were  some  children  play- 
ing'together.  One  of  them  said  to  him,  "Look  at  Light-Stone,  walking 
away,  his  own  sister  has  slept  with  him." 

When  he  heard  the  ridicule,  he  went  directly  to  a  hill  and  stayed 
there  till  sunset.  After  dark,  he  began  to  cry,  and  he.  was  heard  plainly 
by  the  people.  "Who  is  that  who  weeps  so  long  on  the  hill  ?"  the  people 
asked.  "Well,  it  is  Light-Stone.  His  own  sister  has  slept  with  him, 
and  he  is  ashamed  of  the  affair,"  said  one.  The  whole  tribe  heard  the 
news.  The  mother  went  to  him  'on  the  hill  and  coaxed  him  to  cease 
weeping,  but  he  said  he  could  not  bear  the  ridicule.  The  fourth  time  the 
mother  went  to  him,  asking  Fiim  to  come  home,  but  he  declined  and 
then  concluded  to  cease  being  a  human  being,  and  he  turned  into  a 
stone.  "That  is  the  only  way  I  can  do  to  prevent  myself  from  seeing 
my  own  sister,"  said  he.  Thus,  he  was  seen  on  the  hill  as  a  stone  again, 
so  light  that  it  could  be  seen  from  the  distance. — D. 

Told  by  Adopted.     For  a  similar  identification  of  the  lover,  cf.  Nos.  90  and  92.    ."Mso  pawnee. 


ipo        Field  Columbian  Museum — Anthropology,  Vol.  V. 

86. — Badger-Woman. 

There  was  a  man,  his  wife  and  his  brother  out  on  a  hunt,  camping 
alone.  When  the  husband  went  out  hunting  his  brother  would  go  out 
to  a  hill  and  spend  his  time  until  toward  sunset,  to  avoid  his  sister- 
in-law. 

One  day,  after  the  husband  had  gone  out  to  look  for  game,  the  wife 
tempted  her  brother-in-law  to  have  intercourse  with  her,  but  he  said 
to  her,  "Oh,  sister-in-law !  I  can't  do  that,  for  I  love  my  brother,  and  it 
is  not  right  for  me  to  do  that.  It  does  not  seem  right  to  me,"  said  he. 
"If  you  should,  neither  I  nor  anybody  else  would  ever  tell  about  it," 
said  the  woman.  "But  sister-in-law,  I  could  not  stand  before  my 
brother.  I  would  be  ashamed  in  his  presence ;  so  it  had  better  end 
here,"  said  the  young  man. 

The  next  morning  the  husband  went  on  a  hunt  and  left  his  wife 
and  his  brother  at  home.  Just  as  soon  as  he  was  quite  a  distance  from 
the  camping  place,  his  wife  went  again  to  her  brother-in-law  and  im- 
plored of  him.  "I  couldn't  do  that  under  any  circumstances.  My 
brother  is  away  and  I  shall  have  to  leave,"  said  h€.  So  he  again  went 
to  the  hill  and  spent  a  delightful  day. 

THis  young  brother  would  be  sitting  on  the  top  of  the  hill  to  look 
around  for  game  or  to  watch  for  newcomers.  He  was  singing  most 
of  the  time.  When  he  saw  his  brother  coming  home  he  would  start 
down  the  hill  and  go  over  to  the  tipi  and  spend  a  little  time  at  home. 
Then  his  sister-in-law  would  attempt  to  persuade  him.  "If  you  will," 
said  she,  "it  will  be  for  cur  own  love  and  nobody  will  know  about  it." 
"No,  I  can't,"  said  he,  "please  drop  it  entirely."  So  this  brother  went 
out  and  stayeH  on  the  hill  all  day  long  to  avoid  her.  Often  he  was  sad 
and  cried  because  of  fiis  sister-in-law's  behavior. 

Night  came  on  and  the  husband  returned  home.  After  chatting 
about  the  day's  events,  all  retired.  In  the  morning  the  husband  again 
started  out  for  game.  After  he  had  gone  a  distance,  his  brother  left  the 
tipi  and  went  toward  the  hill,  weeping  as  he  went. 

"Now  I  shall  fix  this  young  man  who  displeases  me.  I  am  a 
good-looking  woman  and  such  treatment  I  can't  endure,"  said  the  wife 
to  herself.  So  she  dug  a  hole  underneath  the  bed  big  enough  for  the 
young  man  to  fall  into,  and  left  about  four  inches  of  ground  over  the 
hole.  Her  brother-in-law  came  to  the  tipi  for  lunch  and  sat  down  on 
his  bed.  As  he  did  so  he  fell  into  a  deep  pit  and  was  soon  covered 
over  with  earth  by  Badger- Woman. 

Toward   evening  the   husband   returned   home   and   noticed  his 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        191 

brother's  absence.  His  wife  told  him  that  his  brother  had  not  yet  re- 
turned.    He  was  very  much  worried  about  him. 

In  the  morning  he  went  to  look  for  his  brother,  but  could  not 
nnd  or  see  any  fresh  tracks  leading  off  from  the  tipi.  So  he  returned 
home  very  sad.  "He  generally  comes  home,  when  he  goes  on  the  hill, 
early,  and  at  about  the  same  time.  When  I  was  out  of  the  tipi  I  didn't 
see  him  on  the  hill,  as  I  do  every  time,"  said  the  husband.  "He  must 
have  gone  home  or  else  something  has  Happened  to  him  on  the  prairie," 
said  Badger-Wcman.  The  fourth  time,  the  husband  returned,  looking 
sad,  having  concluded  that  wild  beasts  had  destroyed  his  brother.  So 
he  mourned  for  him,  together  with  his  wife.  When  she  cried  very 
bitterly,  she  would  say  under  her  breath,  "I  dropped  him  and  buried 
him." 

The  next  day  they  broke  camp  and  went  back  to  the  main  camp  in 
distress,  showing  appearances  of  mourning.  They  told  the  rest  of  the 
family  that  the  brother  had  disappeared  mysteriously  and  that  they 
had  therefore  come  home  at  once,  but  that  there  was  plenty  of  game. 
The  family  mourned  for  several  days,  also  Badger- Woman,  who  cried 
with  her  voice,  saying,  "I  dropped  him  and  buried  him."  Time  passed 
on  and  the  sorrows  gradually  vanished,  but  still  the  husband  would 
go  out  and  weep  for  his  brother,  whom  he  loved  very  dearly. 

After  the  brother  had  been  covered  up  in  the  pit  from  seven  to  ten 
days,  alive,  there  came  a  gray  wolf  to  the  deserted  camping  place.  See- 
ing that  the  man  was  in  great  trouble,  Wolf  took  pity  on  him  and  faced 
to  the  four  directions  and  howled  for  the  rest  of  the  wolves  and  co- 
yotes to  come.  They  all  came  running  to  this  place' and  at  once  dug 
the  man  out  of  the  pit.  He  was  only  just  alive  and  was  very  thin  and 
exhausted  from  lying  so  long  in  the  grave,  and  was  ready  to  die,  when 
Gray- Wolf  reached  him.  He  went  with  the  wolves  and  they  furnished 
'him  the  meat  to  give  him  strength  again. 

After  seme  time  had  elapsed  he  obtained  his  usual  strength  again, 
but  he  did  not  know  where  his  own  home.  was.  The  gray  wolves  went 
away  to  locate  it  and  found  it  along  the  river.  So  they  went  with 
him  and  turned  him  loose  in  the  camp,  to  the  surprise  of  his  own  rela- 
tives.   They  were  all  glad  to  see  him. 

He  told  the  people  the  reason  of  his  absence,  and  of  his  rescue. 
He  immediately  ordered  a  big  pemmican  made,  for  Gray-Wolf,  with 
other  wolves,  had  asked  for  it.  They  were  waiting,  sitting  in  a  half- 
mocn  circle,  at  some  distance  from  the  camp.  So  the  pemmican  was 
made.  The  sister-in-law  (Badger- Woman)  then  packed  it  and  was 
ordered  to  carry  it  for  the  brother.     So  they  both  went  to  feed  it  to  the 


192        Field  Columbian  Museum — Anthropology,  Vol.  V. 

wolves  and  coyotes.  They  reached  the  place.  "Now,  Badger-Woman, 
carry  your  burden  to  the  center  where  those  old  gray  wolves  are,  and 
leave  it,"  said  the  brother.  She  went  and  unleaded  it  from  her  back. 
Just  when  she  dropped  it  on  the  ground,  this  brother  said  to  the  ani- 
mals, "Here  is  your  pemmican,  together  with  the  woman."  She  was 
eaten  in  no  time. 


The  brother  was  saved,  but  she  was  destroyed  for  her  wicked 
deed,  and  she  was  no  longer  a  part  of  the  people,  but  placed  with  the 
rest  of  the  animals.  She  (i.  e.,  the  badger  skin)  is  called  by  the  old 
men,  "She-dropped-her-brother-in-law,"  when  preparing  the  body  of 
the  badger  for  the  Sun-dance  lodge. — D. 

Told  by  Black-Horse.  Cf.  Nos.  87  and  88;  also  see  Nos.  89  and  121.  The  equivalent  of 
■"badger"  in  Arapaho  is  "  murderer." 

87. — Badger-Woman. 

There  was  a  camp-circle  near  the  river.  This  was  early  in  the 
fall,  and  the  people  were  preparing  to  obtain  the  winter's  supply  of 
food.  ^The  pasturage  was  good,  but  the  buffalo  were  far  off.  The  men 
had  to  travel  many  miles  before  locating  the  herd. 

One  day  a  man  and  wife,  with  his  only  brother,  started  ofif  early 
in  search  of  food  and  hides.  For  days  they  journeyed,  until  they  came 
to  a  broad  valley,  which  had  good  grass ;  and  further  down  there  was 
a  big  river,  which  had  plenty  of  water  and  wood.  Satisfied  with  the 
facilities  around  them,  they  concluded  to  make  a  permanent  camp  for 
the  hunt.  So  they  camped  near  the  water  and  wood.  Close  to  their 
camp-ground  were  some  sand-hills,  which  aflForded  grand  scenery. 

The  husband  was  very  fond  of  his  brother,  and  therefore  provided 
the  very  best  that  he  had  for  his  comfort.  When  they  were  yet  at  the 
big  camp-circle,  young  women  were  constantly  hanging  around  their 
tipi,  to  win  the  affection  of  his  brother,  but  they  did  not  succeed.  This 
only  brother  was  handsome,  and  had  a  peaceable  disposition. 

After  the  party  had  camped,  the  husband  told  his  brother  that  he 
himself  was  to  be  out  a  great  deal,  till  very  late ;  that  he  must  be  con- 
tented at  home  with  his  sister-in-law.  The  husband  also  instructed 
his  wife  not  to  impose  upon  her  brother-in-law,  but  that  she  should  be 
courteous  and  accommodating  during  his  absence.  Then,  turning  to 
his  brother,  he  said :  "Brother,  you  must  not  try  to  work  out  of 
doors.  You  can  be  at  leisure  while  your  sister-in-law  does  all  the 
chores,  etc.  If  you  wish,  go  up  on  the  hills  and  see  the  wonderful 
scenery  and  enjoy  nature's  gifts."    In  the  mean  time,  the  husband  was 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       193 

getting  ready  for  the  hunt  in  the  morning.  The  wife  Hstened  to  her 
husband's  orders  and  said  nothing. 

The  husband  went  out  over  the  divide  in  search  of  game,  while  his 
brother  and  wife  remained  at  home.  The  brother  stayed  inside  all  day, 
while  the  wife  gathered  firewood  and  cut  some  tipi  pins,  poles,  and 
forks  for  drying  the  meat.     This  day  was  well  spent. 

In  the  evening  the  husband  returned,  loaded  with  fresh  beef  and 
hides.  Both  the  wife  and  brother  went  out  of  the  tipi  and  greeted  the 
lucky  husband.  ''Oh !  My  own  husband !  What  good  luck  you  have 
had  to-day.  Surely  we  cannot  starve  if  you  can  bring  such  beef  every 
day.  I  know  that  your  brother  will  be  thankful,  and  some  day  under- 
take to  go  on  a  hunt,"  said  the  wife,  unloading  the  beef.  That  evening 
they  had  their  first  meal  of  fresh  beef,  and  spent  the  night  in  jokes  and 
good  wishes  for  the  future. 

The  next  morning  all  arose  early  and  got  their  breakfast  with  more 
energy.  "Brother,  I  want  you  to  take  things  easy ;  comb  your  hair  and 
dress  it,  and  fix  yourself  up  in  good  style  and  with  taste ;  do  as  you 
please  at  home,  while  your  sister-in-law  does  the  chores ;  and  if  she  tries 
to  make  you  work,  don't  soil  your  hands,"  said  the  man.  The  wife 
smiled  and  said  that  her  brother-in-law  was  too  handsome  for  dirty 
work.  "Well,  it  is  not  because  he  is  pretty,  but  that  I  love  him  dearly," 
said  the  husband.  "I  love  him  too,"  said  the  wife,  facing  to  the  door 
and  slicing  the  meat. 

The  husband  soon  got  ready  and  started  off  again.  Shortly  after 
he  had  gone,  his  wife  stepped  out  and  saw  him  going  over  the  divide. 
Her  brother-in-law  had  remained  on'  the  bed  and  had  gone  to  sleep, 
for  more  rest.  While  she  was  looking  around  the  horizon,  she  took  a 
deep  breath  and  thought  that,  her  brother-in-law  being  so  pretty,  this 
was  the  only  opportunity  to  win  his  affections. 

She  took  up  some  firewood  and  said,  "I  must  get  an  extra  meal  for 
my  brother-in-law.  Maybe  he  will  relish  a  roasted  muscle  and  some 
marrow."     She  brought  in  the  firewood  and  soon  started  a  fire. 

After  she  had  prepared  the  victuals,  she  wakened  her  brother-in- 
law  and  gave  it  to  him,  saying,  "Brother-in-law,  here  is  your  meal 
which  I  have  prepared ;  take  it  and  eat  it,  for  my  sake."  Her  brother- 
in-law  hesitated  somewhat,  but  finally  took  the  bowl  and  ate  the  con- 
tents. Before  he  could"  finish  his  meal  the  wife  got  up  and  took  a  seat 
by  him  and  threw  her  arms  around  his  neck,  and  with  deep  sighs,  be- 
gan to  tempt  him,  saying,  "My  brother-in-law,  will  you  be  obliging  to- 
day ;  you  and  I  are  alone  in  this  tipi.  It  is  my  desire  to  love  you  more 
than  I  do  your  brother,  for  you  are  so  handsome,  and  have  a  quiet  dis- 


194        Field  Columbian  Museum — Anthropology,  Vol.  V. 

position.  If  you  do  not  mind,  I  will  kiss  you,  to  show  that  I  am  fas- 
cinated. Shall  we  not  have  an  everlasting  love  established  between  us 
to-day  ?  Surely  you  have  had  no  experience  of  women,  and  I  am  here 
to  show  you.  Forsake  your  brother  now  and  let  us  be  good  friends," 
said  she. 

"Oh,  no,  sister-in-law,  I  can't  under  any  circumstances  consent 
to  such  a  foolish  act,  for  I  love  my  brother  dearly.  To  do  such  a  thing 
would  be  a  disgrace  forever ;  besides,  I  want  to  be  good  to  him  and  to 
you.  Please  leave  me  alone,  and  don't  mention  this  again.  I  thank  you 
very  much  for  the  favor,  but  I  can't  do  what  you  want  me  to  do,"  said 
he,  breaking  away  from  her.  The  wife  took  it  calmly  and  went  to  do 
other  chores,  while  her  brother-in-law  went  out  to  the  top  of  a  hill  and 
sat  down,  where  he  passed  the  day  in  deep  thought. 

In  the  evening  the  husband  started  homeward  and  the  brother, 
seeing  him  coming,  went  down  from  the  hill  to  the  tipi,  which  ,was 
nicely  ornamented.  The  wife  started  the  fire  and  swept  the  tipi  clean. 
The  brother-in-law  got  home,  went  inside  and  sat  down.  The  hus- 
band reached  the  tipi,  loaded  with  some  more  fresh  beef.  The  wife  went 
out  and  brought  in  the  meat  without  any  words  of  cheer,  but  somewhat 
disgruntled.  Of  course  the  husband  knew  nothing  of  the  day's  event, 
and  thought  that  his  wife  was  tired,  and  that  his  brother  had  had  a  good 
rest ;  therefore,  he  took  things  quietly  at  home,  for  be  was  not  conscious 
of  his  wife's  deceitfulness. 

The  wife  soon  got  supper  ready  and  all  ate  heartily,  passing  more 
jokes  and  exchanging  hints.  The  wife,  who  was  busy  slicing  the  beef 
and  placing  it  on  poles  to  dry,  congratulated  her  husband  and  somewhat 
encouraged  her  brother-in-law  to  try  his  luck  at  hunting ;  but  her  hus- 
band said  it  was  not  necessary  for  his  brother  to  go  out  in  search  of 
game ;  that  he  himself  could  do  it.  All  retired  with  good  feelings,  the 
husband  telling  tales  to  his  brother. 

The  next  morning  they  all  got  up  early  again  and  ate  breakfast. 
"Brother,  don't  try  to  work,  but  enjoy  nature  outside  and  go  to  the 
hills  and  view  the  pretty  landscape.  Get  cut  and  smell  the  fragrance 
of  the  grass  and  flowers  along  the  river.  You  don't  need  to  help  my 
wife.  She  can  do  this  alone,"  said  the  husband,  ^s  he  was  getting 
ready  for  the  hunt.  "No,  I  don't  need  any  help,  I  am  doing  well,"  said 
the  wife,  smiling  at  her  brother-in-law. 

The  husband  went  out  with  his  bow-case  and  quiver  of  arrows  and 
started  off  in  search  of  more  game.  After  he  had  gone,  the  wife  went 
to  her  brother-in-law  and  began  her  begging  him  for  his  love.  "Oh, 
my  dear  brother-in-law,  will  you  not  yield  to  me  to-day?     I  like  you 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       195 

and  if  you  submit  I  shall  love  you  dearly.  I  will  not  mention  this  to 
any  one ;  don't  be  afraid  of  me !  I  am  ready,  brother-in-law,"  said  she, 
hugging  and  kissing  him.  This  handsome  young  man  sat  silent  and 
finally  said  to  her,  in  a  manly  voice,  "No!  No!  I  will  not  do  such  a  das- 
tardly thing  to  my  dear  brother.  Your  desire  with  me  is  not  innocent 
and  furthermore,  I  don't  want  to  commit  an  act  that  would  wrong 
my  brother.  He  is  my  only  brother  living  who  cares  for  me,  and  I 
want  you  to  stop  your  foolish  ideas.  Understand  that  I  mean  what  I 
say  to  you.  Go  and  work  at  the  beef,  as  my  brother  told  you,"  said 
he,  pushing  her  hands  away  and  reaching  for  his  blanket  to  go  out. 

The  wife  took  it  calmly  and  sat  down  to  slice  the  fresh  meat, 
partly  covering  her  face,  while  her  brother-in-law  went  out  to  the  hill, 
where  he  sat  all  day  long,  weeping,  because  he  did  not  like  his  sister-in- 
law's  conduct.    He  prayed  that  his  brother  might  return  early. 

In  the  evening,  as  he  was  still  sitting  on  the  top  of  the  hill,  anx- 
iously waiting  for  his  brother's  arrival,  the  husband  returned  from  a 
different  direction,  loaded  again  with  more  fresh  beef  and  hide.  The 
wife  relieved  him  of  the  beef.  "You  brother  has  not  yet  returned;  he 
went  to  the  hill  to  see  if  you  were  coming,"  said  the  wife  faintly. 
"'Make  the  fire  quickly  and  boil  that  tongue  for  him,"  said  the  husband 
as  he  went  out. 

Finally  the  brother  got  back,  went  into  the  tipi  and  sat  down  on  his 
bed.  The  wife  gave  him  a  bowl  of  water  and  he  washed  his  hands. 
"Has  my  brother  returned?"  said  the  husband,  still  outside.  "Yes,  he 
is  washing  his  hands,"  said  his  wife.  All  had  a  splendid  supper.  They 
were  all  in  good  humcr  that  night,  passing  off  on  each  other  good 
jokes,  and  exchanging  many  hints.  All  retired,  and  the  husband  told 
a  short  story  for  all.  So  far,  this  party  was  being  well  provided  with 
beef  and  hides. 

The  next  morning  all  rose  early,  for  the  birds  were  singing  merrily 
near  the  tipi.  After  they  had  had  their  breakfast,  the  husband  fixed 
himself  up  and  painted  his  face  with  red  paint,  as  did  also  the  brother, 
for  the  day.  The  wife  of  course  did  the  same  way,  constantly  throwing 
hints  to  her  husband.  "Well,  this  is  a  fine  morning,  and  I  want  to  go 
to  that  distant  divide  to-day.  I  think  that  there  are  plenty  of  antelope, 
and  if  I  kill  one,  I  shall  return  soon,"  said  he.  "Oh,  my  brother,  do  not 
be  gone  unnecessarily  long,"  said  the  brother-in-law.  "Yes,  come 
home  soon,"  said  the  wife.    So  he  started  off  toward  the  divide. 

His  wife  caught  her  brother-in-law  as  he  was  stepping  out  of  the 
tipi  and  held  him  while  she  talked  to  him.  Finally,  the  brother-in-law 
sat  down  to  please  her.     "Brother-in-law,  you  have  been  indifferent 


196        Field  Columbian  Museum — Anthropology.  Vol.  V. 

long  enough ;  I  am  anxious  to  have  you,  to  love  you  with  all  my  heart. 
There  is  nobody  here  to  correct  us.  I  am  here  to  tell  you  that  I  am 
fascinated  by  your  sweet  face,  and  I  am  asking  for  an  immediate  re- 
sponse to  my  love.  Will  you?"  said  she.  Her  brother-in-law  smiled 
and  answered  her,  saying  that  it  was  useless  for  her  to  wish  such  a 
thing.  Said  he,  "My  brother  loves  me  for  this  very  reason;  he  does 
not  want  me  to  do  anything  of  the  kind,  or  to  go  away.  I  cannot 
under  any  circumstance  consent  to  your  wish,  my  sister-in-law,  and  I 
won't  do  it,  because  I  love  my  only  brother,"  said  he.  The  wife  was 
somewhat  discouraged  and  disheartened  as  the  brother-in-law  went  to 
the  top  of  the  hill  to  keep  away  from  temptation.  He  felt  sorry,  so 
sorry  that  he  wept  all  day  long,  thinking  how  dreadful  his  brother's 
wife  acted.  The  wife  didn't  work  much  this  day,  for  she  was  think- 
ing of  the  pretty  young  man.  She  had  planned  but  failed  to  win.  The 
brother-in-law  was  on  the  hill,  still  weeping,  late  in  the  evening. 

Just  before  sunset  the  husband  came  up  from  the  divide,  as  the 
brother-in-law  walked  down  to  the  tipi.  The  wife  saw  the  young  man 
approaching,  made  the  fire  and  prepared  for  supper.  He  went  in  and 
sat  down  on  his  bed  in  despair.'  "Oh,  brother-in-law,  don't  take  this 
hard;  you  and  I  can  agree  some  day,"  said  she.  It  was  getting  dark. 
The  husband  returned  loaded  with  the  beef  and  hide  of  an  antelope. 
His  wife  went  out  and  brought  the  meat  in.  "Get  the  blood  which  I 
prepared  and  cook  it  for  my  brother.  Give  him  a  good  supper,  for  I 
know  he  likes  venison,"  said  he.  "Oh,  this  is  fine  blood,  and  the  venison 
looks  tender,"  said  she.  Again  these  folks  had  a  nice  meal.  The  wife 
was  busy,  shaving  the  fresh  venison,  occasionally  uttering  a  word  or 
hint  or  joke  to  her  husband  and  brother-in-law.  After  spending  the 
evening  in  good  humor,  they  retired  for  the  night. 

The  next  morning  the  husband  went  out  before  breakfast,  while 
his  wife  prepared  the  meal.  They  finally  had  their  breakfast  and  fixed 
themselves  up  for  their  usual  occupations.  "Well,  my  dear  brother, 
I  was  so  lucky  yesterday  that  I  want  to  go  further  to  get  more  hides 
for  our  moccasins,  etc.,  and  you  may  take  your  ease  as  ususal.  Wife, 
prepare  the  hides  at  once,  and  be  sure  that  my.  brother  gets  enough  at 
dinner,  and  let  him  have  his  time  to  himself,"  said  the  husband.  "Oh, 
you  need  not  tell  me  what  to  do,  for  there  is  work  for  me  all  the  time. 
Go,  and  get  back  soon,"  said  she. 

Shortly  after  the  husband  rode  away,  his  wife  jumped  forward  to 
her  brother-in-law  and  began  to  hug  him.  Her  brother-in-law  wanted 
to  get  out  of  the  tipi,  but  she  held  him  around  the  neck,  kissing  his 
cheeks  and  saying,  "Oh,  please  do  consent  to  give  your  love  to  me  I 


Ocr.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        197 

Can  you  not  be  obliging?  We  shall  be  happy  the  rest  of  our  lives. 
Say,  brother-in-law,  I  am  anxious;  won't  you?"  said  she.  "No!  Not. 
1  told  you  yesterday  that  I  would  not  forsake  my  brother,  for  I  love  him 
dearly.  Leave  me  alone,"  said  he,  pushing  her  away.  This  young  man 
wept  bitterly  and  went  out  expressing  sorrow  and  sadness.  This  time 
the  wife  ceased  her  temptations  and  decided  to  do  something. 

The  handsome  young  man  went  a  little  further  on  the  hill  and 
stayed  there  all  day,  weeping  because  of  the  constant  temptation.  The 
wife  did  not  do  much  work,  but  began  digging  a  hole  under  the  young 
man's  bed.  This  hole  was  quite  deep  and  partly  covered  at  the  top 
with  a  little  dirt  and  some  brush.  She  made  a  beautiful  bed  over  the 
pit,  so  that  he  would  not  suspect  the  danger  that  there  was  below. 

The  husband  killed  his  game  early  in  the  day,  and  started  back 
early.  The  brother-in-law,  seeing  his  brother  coming  in  the  distance, 
w^ent  down  from  the  hill  and  went  to  the  tipi,  feeling  somewhat  en- 
couraged, because  his  brother  was  returning.  He  showed  many  signs 
on  entering  the  tipi.  "Well,  brother-in-law,  you  have  come  home  early 
to-day,"  said  the  wife,  as  the  young  man  walked  to  his  bed.  The  bed 
was  fixed  up  elegantly  and  the  young  man  sat  down  to  brush  his  hair. 
Suddenly  he  dropped  below,  out  of  sight. 

The  wife  got  up  and  said,  "I  thought  I  could  fix  you  some  dayf 
Take  this,  you  saucy  and  foolish  creature !"  said  the  wife,  as  she  cov- 
ered him  with  dirt.  She  then  fixed  the  bed  in  proper  manner,  leaving 
nothing  to  arouse  suspicion. 

The  husband  returned,  bringing  a  good  supply  of  fresh  beef.  The 
W'ife  went  out  to  bring  in  the  meat,  without  saying  a  word,  but  in  good 
.spirits.  Upon  entering  the  tipi,  the  husband  asked  her  if  his  brother 
was  sleeping.  "No,  he  has  not  yet  returned,"  said  the  wife.  "Where 
did  he  go?"  said  he.  "He  started  off  toward  the  woods,  walking  very 
fast.  I  tried  to  question  him,  but  he  would  not  stop,"  said  she.  "Did 
he  say  when  he  would  be  back?"  said  the  husband,  trembling.  "Don't 
Vt'orry  about  your  brother,  for  he  will  be  back  some  time,"  said  she,  rub- 
bing her  feet  on  the  ground.  Her  husband  was  eating,  but  constantly 
he  would  cease  to  listen,  and  often  he  would  give  a  sigh.  "Oh !  that 
stick  in  the  fire  makes  the  queerest  noise,"  said  she,  poking  at  the  fire. 
Underneath  the  bed  there  was  a  queer  noise,  which  sounded  like  a 
human  cry.  "Say,  sister !  Wife !"  said  the  husband.  "Oh,  it  is  nothing, 
it  is  that  piece  of  sinew  in  the  fire,"  said  she,  still  poking  the  fire,  into 
which  she  had  just  thrown  a  piece  of  sinew.  The  husband  still  heard 
a  strange  noise,  but  she  told  him  it  was  the  sticks  making  that  strange 
music.    Finally  they  both  retired,  but  in  different  spirits. 


198        Field  Columbian  Museum — Anthropology,  Vol.  V. 

Early  in  the  morning  this  husband  went  to  the  hills  to  see  if  his 
brother  might  be  in  sight,  while  his  wife  got  breakfast  ready.  He  re- 
turned much  discouraged  and  ate  little  breakfast.  That  day  he  stayed 
at  home,  watching  eagerly  for  his  brother's  return,  but  there  was  no 
sign  of  him  that  day  until  night  came  on.  "Oh,  you  need  not  worry 
over  your  brother,  for  he  will  come  home  some  time.  He  is  not  a  baby," 
said  she.  "I  know  that  he  is  not  a  baby,  but  I  don't  want  him  to  be 
absent  from  here  unnecessarily ;  I  love  him  dearly,  and  I  have  told 
you  so  repeatedly,"  said  he  sarcastically.  "Well,  neither  of  us  can  tell 
v/hat  has  become  of  him  until  to-morrow,"  said  she. 

Both  retired  for  the  night,  and  in  the  morning  they  ate  but  little 
breakfast,  talking  mostly  of  the  mysterious  disappearance  of  the 
brother.  The  wife  felt  sorry  this  day,  and  did  nothing.  Her  husband 
thought  really  that  she  did  not  know  of  his  brother's  disappearance,  for 
jhe  was  unhappy  also.  For  days  and  nights,  at  their,  lonely  camp,  they 
both  looked  for  him,  but  without  signs  of  encouragement,  till  at  last 
they  decided  that  some  wild  beast  or  an  enemy  had  killed  him. 

So  they  mourned  on  the  hills  for  days  and  nights,  and  then  broke 
camp,  returning  to  the  main  camp  in  full  mourning.  Whatever  they 
had  secured  during  that  time  they  destroyed,  and  they  were  left  desti- 
tute on  account  of  the  lost  brother.  On  their  arrival  the  people  won- 
dered at  their  f)Oor  appearance.  The  hair  of  both  was  cut  off,  their 
wearing  apparel  was  partly  destroyed,  they  had  bruised  their  bodies, 
and  they  bore  other  signs  of  mourning.  It  was  told  by  them  that  the 
handsome  young  man  had  disappeared  mysteriously,  and  the  whole 
tribe  wept  over  the  loss. 

For  days  and  nights  the  husband  was  seen  on  the  hills,  weeping 
because  of  his  brother,  while  his  wife,  who  had  cut  her  hair  off,  en- 
joyed herself.  When  her  husband  returned  home,  she  gave  him  some- 
thing to  eat  and  comforted  him.  "Cease  crying,  for  your  brother  will 
never  return.  It  is  better  that  he  should  disappear  from  us  mysteriously 
than  that  he  should  die  before  our  eyes,"  said  she.  One  night,  when 
there  was  no  moon  in  sight,  the  husband  was  out  mourning. 

Immediately  after  these  two  people  went  back  to  the  main 
■camp-circle,  a  gray  wolf  had  appeared  at  their  old  camp-ground. 
Gray-Wolf,  looking  for  some  scraps  of  food,  heard  a  strange  cry 
underground ;  he  listened  attentively,  when  he  heard  the  cry  of  a 
"human  being.  The  cry  being  so  intense,  it  caused  him  to  have  com- 
passion on  the  creature  below  in  the  ground.  So  Gray- Wolf  walked 
ofif  and  cried  out  at  four  places,  like  an  old  man.  for  all  the  wolves  and 
coyotes  to  come.      "Come !     All  you  gray  wolves,  black  wolves  and 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        199 

coyotes !  Come  over  here  at  once  1  Somebody  is  underground,  crying 
for  mercy  and  deliverance !  Oh,  come  quickly,  let  us  see  who  it  is !" 
said  he.  Without  much  delay,  there  came  all  kinds  of  wolves  and 
coyotes  of  all  species,  running  to  this  place  on  the  old  camp-ground. 
After  they  had  congregated,  Gray-Wolf  said  that  he  wanted  all  to  dig 
for  the  creature ;  that  he  had  mercy  on  the  poor  creature  pitifully  cry- 
ing underground,  and  demanded  the  deliverance  of  the  human  being, 
that  he  might  learn  of  the  wrong  deed  which  had  been  committed.  All 
the  animals  began  digging  at  the  ground,  and  finally  they  came  to  a 
man,  unconscious,  thin  in  flesh,  poor  in  sight  and  movements. 

The  animals  got  him  out  of  the  ground  and  lifted  him  into  a  stand- 
ing position  and  questioned  him  about  his  fate ;  he  answered  that  he  had 
been  buried  alive  by  his  sister-in-law  because  of  his  virtue.  So  Gray- 
Wolf  ordered  Black- Wolf  to  search  for  food'  for  the  man  at  once, 
which  was  brought  to  him.  He  ate  it,  and  it  at  once  gave  him  strength. 
He  then  walked  off  with  Gray-Wolf  and  others  in  authority  and 
lived  with  them  and  was  constantly  fed  by  the. coyotes. 

After  he  was  perfectly  well  there  was  yet  mourning  at  the  camp 
because  of  his  disappearance.  Gray-Wolf  decided  that  the  man 
should  return  to  his  own  brother.  So  all  the  wolves  and  coyotes  as- 
sembled, and  the  object  was  made  known  to  all ;  all  consented  to  act 
for  his  benefit.  A  gray  wolf  and  a  black  wolf  were  selected  to  find  the 
main  camp.  So  they  went  off,  and  returning,  reported  that  it  was  at 
the  big  river  where  there  was  plenty  of  water  and  firewood,  that  the 
tipis  were  lighted  and  that  there  was  singing  at  different  parts  of  the 
camp-circle,  but  that  this  husband  was  still  weeping  on  the  distant  hill 
because  of  his  dear  brother.  All  the  wolves  and  coyotes  journeyed 
with  the  young  man,  and  finally  reached  the  big  camp-circle. 

"Now,  young  man,  go  directly  to  that  man  who  is  crying  bitterly, 
and  tell  him  that  you  have  returned  safely ;  tell  him  to  cease  mourning 
and  to  get  his  wife  and  have  her  prepare  a  big  supply  of  pemmican. 
with  a  good  quantity  of  sausages  for  us ;  that  is  all  we  want  of  you," 
said  Gray- Wolf.  "Thanks!  Thank  you!"  said  the  brother.  When 
he  reached  him,  he  told  him  that  he  had  returned.  The  poor  husband 
could  not  cease  crying,  for  he  was  so  glad  to  hear  the  voice  of  his 
brother  again.  The  husband  kissed  his  brother  dearly  and  then 
went  homeward.  On  the  way  he  told  the  circumstances  of  his  disap- 
pearance, and  told  his  brother  not  to  be  mad  at  his  wife,  but  that  a  just 
retribution  would  be  meted  out  to  her,  etc. 

They  reached  the  tipi,  which  was  not  lighted,  for  there  was  still 
mourning  in  the  family.    Both  went  in,  sneezing  and  coughing  in  a  sor- 


200        Field  Columbian  Museum — Anthropology,  Vol.  V. 

rowful  way,  and  then  came  the  wife,  walking  abruptly  up  to  the  tipi. 
Entering  the  tipi  with  some  firewood  to  light  the  tipi,  she  noticed  that 
there  was  a  guest  present.  "You  ought  to  have  called  me  sooner;  I 
didn't  know  that  you  would  bring  a  companion  to-night,"  said  she. 
"Be  careful  of  what  I  say  to  you ;  I  want  you  to  get  much  pemmican 
and  gather  a  supply  of  sausages  at  once !  Now  go  and  tell  this  to  your 
mother,  and  prepare  this  immediately.  Go  and  do  it !  for  this  is  my 
only  brother,  my  brother  who  disappeared,"  said  the  husband. 

The  wife  went  to  her  brother-in-law  to  hug  him  and  tried  to  kiss 
him,  but  he  told  her  to  go  and  do  what  her  husband  commanded.  In 
a  short  time  the  pemmican  and  sausages  were  provided,  and  the  news  of 
the  return  of  the  handsome  young  man  spread  like  a  fire.  "Sister-in- 
law,  take  the  victuals  and  come  with  me ;  come  with  good  spirit,"  said 
the  brother-in-law.  Having  gone  within  a  short  distance  of  the  pack 
of  gray  wolves,  black  wolves  and  coyotes,  they  stopped.  "Stand  here 
with  these  victuals,"  said  he.  Stepping  backward,  with  a  loud  voice, 
he  cried,  saying,  "Here  is  your  food,  Gray-Wolf,  and  all  gray  wolves 
and  black  wolves  aind  coyotes !  Take  it !  Please  accept  my  apprecia- 
tion of  your  kindness  and  good  will,"  said  he.  So  the  woman 
was  devoured,  with  the  food  that  she  prepared.  This  was  the  last  of 
her.  The  brother-in-law  went  back  to  his  brother's  tipi  and  liAcd  there 
the  rest  of  his  time. — D. 

Told  by  River- Woman.    Cf.  No.  86. 

88. — Badger-Woman.^ 

There  was  a  tent  standing  alone.  There  were  plenty  of  buffalo 
about.  A  man  and  his  wife  and  his  younger  brother  lived  there.  The 
man  went  out  hunting  and  his  younger  brother  wanted  to  go  with  him, 
but  the  elder  said:  "No,  do  not.  You  are  a  young  man.  You  have 
been  neat  in  your  dress  and  I  do  not  want  you  to  bloody  yourself." 
The  young  man  had  fine  clothing  and  the  best  bed  that  could  be  pro- 
vided. When  his  elder  brother  went  off,  the  young  man  went  to  a  hill 
at  a  little  distance  and  sat  down  there.  At  noon  he  came  back  to  eat. 
His  sister-in-law  began  to  love  him.  "Here  we  are  alone  by  ourselves. 
I  like  you  and  want  to  be  your  friend.  Tliere  is  nothing  why  you  can- 
not love  me.  I  am  beautiful,  so  are  you.  Why  should  we  not  lie  to- 
gether?" But  the  young  man  said:  "No,  I  would  not  do  it.  I  love 
my  brother  too  much.  I  pity  him."  Then  he  went  back  on  the  hill  again 
and  remained  sitting  there.  In  the  evening  when  he  saw  his  brother 
coming  at  a  distance,  he  went  back  to  the  tent.     Next  morning  his 

'  Informants  J. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        201 

elder  brother  again  went  out  hunting  buffalo.  When  he  was  away  for 
some  time  and  the  two  were  by  themselves,  the  woman  again  said  to 
her  brcther-in-law  :  "  Look  at  me !  Look  at  my  body !  It  is  good  and 
clean.  You  can  take  me  if  you  will."  But  the  young  man  said:  "No, 
I  will  not.  My  brother  provides  the  food  for  me,  and  this  is  his  own 
tent  in  which  I  am  living."  So  he  went  and  sat  on  the  hill  again.  When 
he  got  hungry  he  came  back.  The  woman  asked  him:  "Will  you  not 
do  what  I  ask  you  ?  We  are  alone ;  there  is  no  one  here ;  look  at  me." 
But  the  young  man  looked  down.  He  would  not  look  at  his  sister-in- 
law.  He  said  to  her :  "Do  not  desire  me ;  I  love  m^  brother  too  much." 
Mulier  respondit :  "Quamquam  iuvenis  es,  tamen  mecum  coire  non 
vis ;  tu  solus  es  qui  coire  recuses.  Quin  facis  quod  ego  te  rogo,  quae 
et  tibi  morem  gero  et  corpus  meum  trado  quocumque  modo  uten- 
dum  ?"  While  she  was  still  talking  the  young  man  went  out.  He  went 
to  the  top  of  a  hill  and  cried,  feeling  sorry  when  he  thought  what  his 
sister-in-law  wished  him  to  do.  He  did  not  want  to  wrong  his  brother, 
whom  he  loved  dearly.  After  a  while  he  went  back  to  eat,  and  entered 
the  tent.  His  bed  was  at  the  back,  clean  and  free  from  dust.  He  sat 
down  and  the  bed  gave  way,  precipitating  him  into  a  deep  hole  which 
the  woman  had  dug  when  the  young  man  had  gone  out.  She  had  cov- 
ered the  hole  with  willows  and  laid  the  bedding  on  top.  Now  she  cov- 
ered her  brother-in-law  up  in  the  hole,  and  above  it  made  the  bed  again. 
In  the  evening  her  husband  came  home.  "Where  is  my  younger 
brother?"  he  asked.  "Oh,  he  has  gone  traveling  somewhere  and  may 
come  back  some  time,"  said  the  woman.  She  had  already  taken  a 
spleen  and  was  cooking  it  on  the  fire.  As  her  husband  sat  in  the  tent 
he  heard  some  one  calling,  and  said :  "Who  can  it  be  ?  I  heard  some 
one  shouting!"  "Can  you  not  hear,  it  is  this  spleen  which  is  cook- 
ing?" said  the  woman.  Still  he  continued  to  hear  faint  shouting  some- 
where. As  his  wife  told  him  nothing  about  his  younger  brother,  he 
decided  that  he  must  have  gone  on  to  the  camp.  So  they  went  there, 
leaving  the  ground,  where  the  bed  had  been,  looking  as  if  it  had  never 
been  disturbed.  When  they  reached  the  camp  of  the  people,  the  man 
asked  about  his  younger  brother ;  but  they  told  them  he  had  never  ar- 
rived. He  thought  much  of  hi&  younger  brother  and  went  out  on  a 
mountain  to  cry.  The  woman  also  went  out  to  cry.  Then  young  men 
who  were  waiting  outside  for  women,  heard  this  woman  saying  as  she 
cried :  "I  caused  my  brother-in-law  to  fall  into  a  hole."  "Listen 
to  what  this  w'oman  is  saying!"  said  the  young  men.  ''I  dropped  him 
in,"  she  cried. 

A  young  wolverine  came  to  the  place  where  the  three  people  had 


202         Field  Columbian  Museum — Anthropology,  Vol.  V. 

camped,  looking  for  leavings.  Hearing  some  one  crying,  he  listened, 
putting  his  ear  to  the  ground.  He  thought  there  must  be  a  man  in  that 
place  and  pitied  him.  Then  he  called  his  mother,  who  came  and  asked : 
"What  is  it  ?"  The  young  wolverine  said :  "I  found  a  person  in  a 
hole,  crying  for  help.  I  want  him  fcr  my  brother;  please  take  him 
out."  The  wolverine  said  to  him:  "Son,  I  have  not  the  power  alone; 
I  will  call  the  wolves,  the  coyotes,  and  the  badgers."  Then  all  the 
wolves  and  coyotes  and  badgers  and  wolverines  came  in  long  files  to 
where  this  man  was  buried.  The  old  wolverine  said:  "Please  dig  out 
this  man. whom  my  son  took  for  his  brother."  Then  a  wolf  dug  him 
out,  and  the  man  emerged,  looking  thin  and  long  and  dark.  He  was 
nearly  dead  and  too  weak  to  stand  or  walk.  Then  the  wolf  said  :  "Now 
I  have  brought  him  out  for  you ;  eat  him  if  you  want  to."  "No,"  said 
the  mother  of  the  young  wolverine.  "My  son  asks  that  this  man  may  be 
his  brother.  Please  do  as  he  asks  and  do  not  eat  the  person."  Then 
they  all  consented.  The  wolf  went  off,  and,  coming  back,  brought 
dry  buffalo  meat,  which  he  gave  to  the  man  to  strengthen  him.  The 
coyote  went  and  brought  meat  from  the  backbone.  Then  the  badger 
went  off  and  brought  back  pemmican.  The  wolverine  started  out  and 
came  back,  bringing  fine  tongue  already  cooked.  All  this  they  gave 
the  young  man  to  eat.  When  he  had  eaten  he  went  with  the  wolves 
and  other  animals  and  lived  with  them.  They  provided  him  with  food 
until  he  had  regained  his  strength.  They  asked  him :  "Do  you  feel 
strong  enough  to  go  back?"  He  said:  "Yes."  Then  they  told  him: 
"Go  home,  and  when  you  have  returned,  ask  your  brother:  'Do 
you  love  your  wife?'  If  he  says:  'No,  I  love  you  more,'  then  tell  him 
to  send  his  wife  out  on  the  prairie  with  pemmican  and  stuffed  guts  for 
us."  Then  the  young  man  went  off.  Meanwhile  his  elder  brother  and 
his  sister-in-law  continued  to  be  outdoors  mourning  for  him,  cry- 
ing because  they  did  not  know  what  had  become  of  him.  In  his 
father's  tent  was  his  bed,  still  neatly  kept ;  no  one  sat  or  slept  on  it. 
The  young  man  came  home  at  night  and  lay  down  in  his  own  bed.  In 
the  morning  the  old  man  saw  a  person  in  the  bed.  He  said  to  him : 
"Please  get  cut  of  that  bed !  It  is  my  son's  bed,  and  it  is  for  no  one 
to  lie  on."  The  person  did  not  wake,  and  again  the  old  man  said : 
"Get  up,  young  man !  The  bed  belongs  to  my  son ;  no  one  must  sleep 
there."  The  young  man  continued  to  sleep.  A  third  time  the  old  man 
told  him,  and  then  a  fourth  time.  Then  the  young  man  got  up  and 
said :  "I  am  your  son."  When  his  mother  heard  him  she  fell  down 
from  joy.     Then  his  elder  brother  was  sent  for  and  came,  and  it  was 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        203 

cried  out  that  the  young  man  had  returned,  and  the  people  all  came  in 
to  see  him.  But  he  came  back  as  a  person  of  different  appearance,  being 
thin  and  bony.  His  elder  brother  asked  him  what  had  happened  to  him. 
Three  times  he  asked  him  without  receiving  an  answer.  Each  time  his 
wife  went  out.  The  fourth  time  the  young  man  told  his  elder  brother : 
"Your  wife  who  has  just  gone  out  tried  to  kill  me.  She  made  a  hole 
and  buried  me,  but  the  wolves  saved  me.  Do  you  love  your  wife?" 
"No,  I  love  you,  my  brother.  I  have  been  mourning  for  you."  "Well, 
the  wolves  told  me  to  have  your  wife  bring  pemmican  and  stuffed  in- 
testines out  to  them."  The  third  night  after,  the  woman  went  off  some 
distance  from  the  camp-circle.  There  stood  a  row  of  wolves  and 
coyotes,  like  a  bank.  She  said :  "I  came  out  to  see  where  you  were. 
I  will  bring  you  the  food  ycu  wish."  She  went  back,  and  the  next 
night,  the  fourth,  she  took  a  load  of  food,  carried  it  out,  and  fed  it  to  the 
wolves.  They  devoured  it.  Then  those  who  did  not  get  any  of  it  at- 
tacked her  and  ate  all  the  flesh  from  her,  leaving  only  bones.  Her  name 
was  Badger-Woman.^ — K, 

89. — Nariniiha,  T9E  Substitute. 

There  was  a  small  camp-circle  in  a  wide  bottom  near  the  river.  In 
a  family  there  was  a  pretty  girl  who  had  repeatedly  refused  to  marry. 
This  girl  said  that  she  would  not  marry,  while  her  own  parents  were 
still  providing  her  wants  and  luxuries;  besides  she  desired  to  indulge 
in  many  social  gatherings. 

Further  down  the  river,  at  the  mouth  of  a  big  creek,  there  was 
another,  bigger  camp-circle,  which  afforded  greater  pleasure.  One  day 
there  came  a  visitor  from  the  camp  below  and  informed  the  people  about 
a  famous  young  man  w'hose  name  was  Nariniiha. 

Some  time  afterwards,  this  pretty  young  girl  was  tempted,  and 
sought  the  famous  young  man  at  the  larger  camp-circle.  At  this  camp- 
circle  the  people  had  just  prepared  for  a  Sun-dance.  This  was  in  the 
spring  of  the  year,  when  all  the  leaves  of  various  trees  and  shrubs 
were  in  full  bloom.  Just  outside  of  the  camp-circle  there  was  a  well 
tanned  (worn  out)  tipi  in  which  the  famous  young  man  lived.  The 
handsome  girl,  after  going  throughout  the  camp,  finally  reached  the 
old  woman's  tipi. 

With  a  nice  transparent  goat  horn  spoon,  she  entered  the  tipi, 
respectfully,  and  held  it  to  the  young  man  to  drink.     "This  spoonful 

'Cf.  Grinnell,  Blackfoot  Lodge  Tales,  78;  J.  O.  Dorsey,  ,\nn.  Rep.  Bur.  Ethn.,  XI,  478 (Dakota); 
Petitot,  Trad.  Indiennes,  1886.  357  (Chippewayan). 


204        Field  Columbian  Museum — Anthropology,  Vol.  V. 

of  water  I  have  this  day  given  you  for  your  honor  as  a  special  request 
from  me  for  immediate  marriage,"  said  the  handsome  girl.  Nariniiha 
drank  the  water  from  the  spoon,  thus  accepting. 

So  the  girl  seated  herself  by  him.  After  a  long  time,  the  grand- 
mother of  Nariniiha  spoke  out  and  said  encouragingly :  "Well,  I  am 
so  glad  that  you  have  finally  united  yourself  to  a  handsome  gjrl ;  be 
sure  and  be  good  to  her.''  *  I  am  always  busy,  and  you  can  stay  here; 
grandmother  is  out  of  water  and  I  wish  you  would  go  out  and  get  a  ves- 
sel of  water  for  us,"  said  Nariniiha  pleasantly.  So  the  girl  took  a  big 
vessel  and  went  to  the  river  after  some  water. 

"Now,  grandmother,  while  she  is  gone,  I  want  you  to  tell  her  when 
I  am  not  around,  that  I  murder  my  wives  if  they  follow  me ;  be  sure 
and  tell  her  that  I  am  very  particular  with  my  companions,'  said 
Nariniiha. 

After  the  Sun-dance  lodge  was  put  up  and  the  sun  had  just  set, 
an  old  man  cried  out,  saying:  "Hay!  Nariniiha,  come  over  quickly, 
for  Sasayi  is  waiting  for  you ;  everything  is  ready ;  come  over  quickly, 
you  Nariniiha." 

Shortly  afterwards,  Nariniiha  went  over,  and  surely  he  was  de- 
laying the  '  dancing  in."  In  the  presence  of  all,  he  walked  over  and 
lay  down,  with  his  head  to  the  center,  for  Sasayi's  platform.  The  ex- 
citement became  intense  every  moment. 

"Say,  young  woman,  I  wish  to  tell  you  that  my  grandson  keeps 
his  companions  closely  at  home ;  if  they  don't  stay  with  me  during  his 
absence,  he  has  to  murder  them ;  so  you  had  better  be  careful,"  said  the 
old  woman  to  the  young  wife,  seating  herself  on  the  bed. 

At  this  time,  the  excitement  became  intense,  which  caused  the  girl 
to  comb  and  dress  neatly.  Nariniiha,  lying  flat  on  the  ground,  afforded 
quite  a  spectacle  to  all,  for  his  head  and  tail  both  shook  as  Sasayi 
danced. 

The  new  wife,  after  dressing  up,  walked  over  to  see  the  scene. 
Peeping  through  the  crowd  and  carrying  her  spoon,  she  with  great 
surprise  saw  her  husband  lying  flat  on  the  ground.  "Oh.  pshaw  !  That 
is  not  the  kind  of  husband  that  I  desire  for  a  companion.;  I  thought 
from  the  reports  of  him  that  he  was  a  great  man ;  I  see  that  he  is  used 
as  a  platform,  and  I  shall  cease  to  be  his  wife,"  said  the  woman  angrily. 
So  she  then  walked  over,  carrying  a  spoonful  of  water,  and  quenched 
the  thirst  of  Sasayi,  the  new  fascinator. 

Sasayi  was  extremely  handsome  in  form  and  appearance.  All  the 
women  took  a  fancy  to  him,  but  he  declined  to  be  a  husband. 

On  this     big  occasion,  when  the  old  men  selected  men  for  their 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        205 

superiority  and  reputation,  the  name  of  Sasayi  was  not  forgotten,  for 
he  belonged  to  a  chief's  family,  besides  he  was  a  good  man.  Thus  the 
handsome  girl  finally  married  the  right  man,  and  Nariniiha  had  no 
wife. 


Nariniiha  was  a  badger.  From  that  time  he  has  been  used  for  a 
drum  in  the  rabbit-tipi  and  in  the  offerings-lodge.  Nariniiha  means 
literally,  a  substitute. — D. 

Told  by  River-Woman.  Another  version  of  No.  121.  In  a  brief  version  from  the  Northern 
Arapaho,  Nariniiha  is  spoken  of  as  a  badger,  the  First  (or  Rock)  man.  He  is  also  called  the 
"Sufferer." 

90. — The  White  Dog  and  the  Woman. 

There  was  a  camp-circle  at  the  river.  In  a  family  there  was  a 
young  woman  who  had  a  lodge  all  to  herself ;  she  remained  single  for 
a  long  time.  During  the  time  she  was  alone  she  had  done  a  considerable 
amount  of  work  in  buffalo  robes,  painted  and  quilled,  and  had  also 
made  bags  of  different  kinds  and  sizes,  and  many  other  useful  articles. 
Consequently  her  own  tipi  was  charming  and  attractive.  When  at 
work,  and  after  water  and  wood,  the  young  men  would  meet  her  to 
court  her;  but  she  would  not  give  them  her  consent.  Of  course  the 
young  men  as  a  rule  would  dress  in  the  best  of  clothes  and  act  politely 
toward  her,  when  advancing;  but  she  would  say  to  them:  "I  do  not 
wish  to  be  bothered,  for  I  am  so  busy  all  the  time.  It  is  of  no  use  for 
anybody  to  try  to  get  me  as  a  wife ;  I  do  not  need  a  man  ;  I  have  every- 
thing that  I  need,  and  am  well  supplied  with  food  I  am  satisfied  with 
what  I  have;  so  you  had  better  leave  me  and  attend  to  your  own 
affairs."  The  prettiest  young  men  would  give  her  the  best  of  talking 
to  win  her  for  a  wife,  but  they  all  failed. 

One  night  when  she  was  fast  asleep,  a  young  man  lay  down  on 
her  bed  with  her,  and  when  she  awoke  she  saw  a  young  man  dressed 
in  good  clothes,  with  a  beautiful  buffalo  robe,  which  was  painted  in 
lime  (white),  and  she  was  overpowered.  '  It  has  been  a  long  time  that 
I  have  refused  men,  but  now  I  am  bothered,"  she  said.  After  they  slept 
together,  she  reached  back  of  the  bed  and  stuck  her  hand  into  a  red 
paint  bag  and  painted  the  robe  of  the  young  man,  to  identify  him.  She 
did  this  as  if  she  were  hugging  her  lover.  After  they  had  passed  a 
good  night,  the  young  man  got  up  and  went  out.  . 

In  the  morning,  after  she  had  breakfast,  she  took  an  axe  and 
rawhide  rope  and  started  for  the  wood.  "I  want  to  find  out  who  this 
young  man  is  and  what  family  he  belongs  to,''  she  said.  As  she  was 
chopping  near  the  edge  of  the  timber,  and  about  to  load  herself,  there 


2o6        Field  Columbian  Museum — Anthropology,  Vol.  V. 

came  a  large  white  dog,  wagging  his  tail,  and  smiling  at  her.  "Oh, 
pshaw !  If  this  is  the  creature  that  slept  with  me  last  night,  I  do  not 
want  him,"  she  said.  She  saw  her  finger-marks  on  the  dog's  back  in 
red  paint.  She  got  mad  and  took  her  axe  and  struck  him  on  the  fore- 
head. She  then  left  the  dog  and  went  home  in  despair,  disgusted. 
When  she  got  up  the  next  morning  she  was  in  a  family  way.  but  she 
kept  this  secret,  staying  in  her  tent  pretty  closely,  doing  less  work.  One 
night  she  gave  birth  to  twin  dogs,  male  and  female,  which  she  loved 
and  carefully  cared  for.  She  would  keep  inside  her  tipi,  at  the  same 
time  doing  her  work.  The  little  puppies  grew  rapidly  and  played  by 
the  tipi  door.  They  would  sometimes  get  outside,  but  she  took  them 
inside  and  gave  them  things  to  play  with.  Of  course  the  little  ones 
would  go  to  their  mother  and  she  nursed  them  from  her  breast.  One 
morning,  when  she  slept  quite  late,  the  little  ones  got  out  and  started 
off.  When  she  awoke,  she  found  that  her  puppies  had  wandered  off. 
She  got  scared  and  went  and  found  their  tracks,  pointing  in  a  straight 
direction.  After  putting  up  her  luncheon  and  providing  herself  with 
leggings  and  moccasins,  she  followed  their  trail.  She  followed  them, 
seeing  the  tracks  like  little  puppies,  until  noon,  when  the  tracks  became 
like  those  of  hiimans. 

Since  she  was  on  the  proper  trail,  she  decided  to  keep  on.  She 
said,  'T  am  going  to  find  my  children  for  L  cannot  live  without  them. 
I  love  them  dearly."  The  tracks  were  fresh  then,  leading  toward  the 
sunset.  She  was  walking  very  fast  this  time,  expecting  to  catch  up 
with  them.  It  was  about  sundown,  when,  in  front  of  her,  she  saw  a 
tipi  painted  red,  facing  toward  her.  "I  am  glad  to  get  my  children 
back,"  she  said,  seeing  them  playing  outside.  When  she  went  near 
the  tipi  she  saw  a  man's  shadow  inside,  and  heard  the  children  asking 
thei^  father  to  receive  her.  "Oh,  father!  Our  mother  is  coming!  Will 
you  please  let  her  come  in !  We  love  her  dearly !  .  Can  you  do  what 
we  want  you  to  do?"  asked  the  children.  But  the  father  would  not 
answer.  The  fourth  time  the  father  said  to  the  children,  ''Let  her  come 
in."  When  she  went  in'  she  saw  a  man  painted  red  and  with  a  robe  jn 
white  paint  (lime),  sitting  at  the  center  of  the  back  of  the  tipi.  His 
forehead  was  wrapped  with  a  white  skin  and  he  was  looking  toward 
the  ground,  paying  no  attention  to  her.  The  little  ones  were  still 
amusing  themselves,  inside  and  outside.  "I  have  traveled  all  day  long 
in  search  of  my  children,  and  have  tracked  them  into  this  tipi  of  yours," 
said  the  woman.  "Well !  I  am  the  man  who  went  into  your  tent  and 
slept  with  you.     I  went  to  meet  you  one  morning  in  the  timber  and 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        207 

you  got  mad  and  struck  me.  You  said  that  you  would  not  have  a  man 
such  as  I.  Now  the  best  thing  for  you  to  do  is  to  go  back  home,  and 
leave  these  children.  I  will  take  care  of  them,"  said  the  father.  Still, 
she  asked  that  she  might  take  them  back. 

It  is  not  known  whether  she  succeeded  or  not. 


This  dog  that  slept  with  the  woman  was  the  sun.  In  our  daily 
lives,  whatever  we  do,  whether  good  or  bad,  the  dog  does  not  interfere 
with  us ;  nor  does  it  with  all  the  deeds  of  men  and  women. — D. 

Told  by  Spotted-Woman.  Incomplete;  see  also  Nos.gi  and  92.  This  tale  is  told  in  connec 
tion  with  the  origin  of  the  Dog-soldiers  among  the  Arapaho  and  is  found  among  the  Pawnee.  (See 
notes  to  No.  91,  and  Boas,  Journ.  Am.  Folk-Lore,  Vol.  X,  p.  37.) 

'  Qi. — The  White  Dog  and  the  Woman.' 

There  was  a  beautiful  woman  who  was  unmarried  because  she 
thought  too  much  of  herself.  All  thought  they  could  marry  her,  but  she 
could  not  be  persuaded,  for  she  did  not  want  to  marry.  She  was 
wealthy ;  she  had  her  own  tent,  and  everything  that  belonged  in  it  was 
hers,  and  it  was  all  good.  She  was  attractive  and  desired  by  all,  but 
she  would  not  think  of  marrying.  She  refused  gifts  of  property.  It 
was  wondered  who  it  would  be  that  would  get  the  best  of  this  woman 
that  was  so  difficult  to  persuade  and  so  proud.  Finally,  one  night,  all 
the  young  men  who  desired  her  had  gone  back  disappointed.  Late  at 
night  the  woman  awoke.  Alas !  to  her  surprise  a  young  man  was  lying 
with  her.  His  robe  was  entirely  white.  "Who  can  he  be,  this  one 
who  is  lying  with  me?  Alas,  I  thought  too  highly  of  myself.  Who 
can  he  be  lying  here  ?"  she  said  to  herself.  Then  she  thought :  "Let  me 
find  out  who  he  is,  this  one  with  the  white  robe,'"  she  sai^.  She  put 
her  hand  out  to  the  side  of  the  tent,  feeling  for  her  paint.  Then  she 
put  her  whole  hand  in  the  paint-bag,  and  embracing  him,  she  put  her 
hand  on  his  back.  "I  wish  I  knew  who  he  is,"  she  said.  "I  wonder 
who  it  can  be.  How  did  he  know  about  me?  Alas,  he  overcame  me, 
T  who  thought  so  much  of  myself.  I  would  I  knew  my  lover.  Who  can 
he  be?"  When  it  began  to  dawn  the  young  man  went  out.  As  soon 
as  it  was  day  and  she  had  eaten,  she  went  out  to  get  wood.  "He  will 
come  to  me  himself,"  she  said.  She  looked  in  search  of  him.  To  her 
surprise  a  large  dog  ran  out  of  the  timber,  wagging  his  tail  and  smiling 

•  From  informant  A,  secured  by  hmi  from  informant  F.  Text.  Informant  H,  Northern  Ara' 
paho,  on  being  asked  whether  he  knew  this  myth,  said  that  he  did  not,  and  made  the  question  the 
occasion  for  a  protest  against  the  mcorrect  relation  of  traditions  by  the  Southern  Arapaho  and 
Cheyenne. 


2o8        Field  Columbian  Museum — Anthropology,  Vol.  V. 

like  a  young  man.  He  was  entirely  white,  and  as  he  came  running 
there  was  the  figure  of  a  hand  painted  on  his  back.  "Alas!  I  fool! 
Why  was  I  so  proud  of  my  body  ?  I  did  not  think  that  I  should  have 
such  a  lover  as  this  ugly  one.  I  thought  my  body  too  good."  She 
struck  the  dog  on  the  head  with  her  axe  to  kill  it.  Then  she  went  back, 
carrying  her  wood.  And  the  woman  became  with  child ;  quicklv  she  was 
pregnant,  and  soon  ready  to  give  birth.  She  never  ceased  thinking  of 
him  who  came  into  her  tent.  After  a  time  she  became  sick,  but  no 
one  knew  it.  Without  difficulty,  like  a  dog,  she  gave  birth  to  two 
little  dogs  and  two  little  bitches.  "Alas !  Indeed  I  did  not  think  this 
when  I  thought  so  much  of  myself,"  said  the  woman  when  she  gave 
birth  to  them.  Gradually  the  little  dogs  grew  larger  and  played  about 
inside  the  tent.  The  woman  loved  the  children  and  fed  them  and  they 
grew  fast.  Every  morning  she  used  to  sit  outside  her  tent.  Then  she 
saw  a  dog's  tracks  leading  to  the  door,  and  turning  back.  To  her 
surprise  small  tracks  followed  them.  "Alas,  my  children,  where  have 
they  gone?  Where  did  they  go?  For  I  love  them.''  She  ran  into  her 
tent,  took  all  her  moccasins  that  were  good,  and  made  them  into  a 
bundle.  ^  Then  she  followed  straight  after  her  children's  tracks.  All 
her  way  she  followed  the  tracks.  There  was  one  large  track  and  fol- 
lowing this  the  little  ones  of  the  children,  of  her  beloved  dog-children. 
At  last  the  tracks  became  different.  They  were  the  tracks  of  a  real 
human  person  and  of  children.  "My  children  whom  I  love,  I  wonder 
where  they  are  going !  Alas,  I  wish  I  could  see  them !  Where  will  they 
go?"  She  came  to  a  tent,  painted  all  red,  directly  before  her  as  she 
was  going.  The  tracks  and  those  of  the  following  children  led  straight 
to  the  tent.  When  she  came  close  she  saw  a  man  whose  head  was 
bound ;  and  the  robe  he  wore  was  entirely  red.  "Come,  look  out !"  said 
the  man  to  his  children,  and  one  of  them  looked  out.  "Father,  it  is  my 
mother  who  has  come!"  he  said.  Another  one  peeped  out.  "Indeed,  it 
is  she,  it  is  our  mother,"  he  told  his  father.  Right  in  front  of  the 
tent  the  woman  stopped.  "What  do  yOu  come  for?''  the  man  said  to  her 
from  inside.  "I  came  for  my  children."  said  the  woman.  ''No.  Go 
back,"  the  man  said  to  her.  "Father,  let  my  mother  in!"  said  one  of 
the  children.  "No,  tell  her  to  turn  back,"  said  the  man.  "Come,  father, 
let  my  mother  in  !  Let  her  in,  father."  "Well,  then,  tell  her  to  come  in." 
Then  the  woman  entered.  She  was  surprised  to  see  a  handsome  young 
man  sitting  at  the  back  of  the  tent.  He  wore  a  fine  robe.  "What  do 
you  wish?  You  did  wrong  to  me.  You  must  go  back."  he  said  to  her. 
"If  you  had  only  looked  like  that  l>efore!  If  you  had  looked  as  you  do 
now  when  you  first  came  to  me,  I  would  not  have  wronged  you,"  she 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        209 

said.  He  was  the  sun.  The  sun  was  the  white  dog.  Then  this  woman 
went  back.  Whether  she  went  back  with  one  of  her  children  or  went 
alone,  is  not  known.* — K. 


92. — The  White  Dog,  the  Woman,  and  the  Seven  Puppies. 

There  was  a  big  camp-circle  along  the  river  bottom  which  stood 
near  the  edge  of  some  timber.  Among  the  people  there  were  a  man, 
wife,  daughter  and  young  boy. 

This  family  was  noted  for  their  beautiful  daughter  and  for  their 
reputation  and  character.  The  fact  is,  this  daughter  had  a  separate 
tipi.  In  this  tipi  she  had  a  good  time  to  herself,  doing  quill  work ;  be- 
sides, she  kept  her  tipi  in  good  condition.  This  tipi  was  beautifully 
ornamented  with  discs  and  pendants,  which  made  it  very  attractive. 

This  woman  with  her  tipi  charmed  many  ambitious  young  men, 
but  she  was  known  to  exclude  all  callers  for  her  own  good.  She  had 
plenty  of  horses,  tipi  furniture,  various  kinds  of  food  in  parfleches  and 
plenty  of  everything  for  comfort.  During  the  day  and  at  night  young 
men  of  all  ages  and  according  to  their  appearance  courted  this  daughter 
for  a  wife,  but  with  little  success.  A  great  many  of  them  would  send 
old  women  to  the  parents,  asking  or  begging  for  marriage.  Many  were 
refused,  for  the  reason  that  the  daughter  objected  to  any  marriage. 

"Oh,  pshaw,  I  can't  be  a  wedded  wife,  for  being  single  is  a 
blessed  thing,  and  besides  a  profitable  thing.  It  is  no  use  for  young 
men  to  come  around  and  bother  me,  for  I  am  always  busy  with  my 
work.  Those  old  women  ought  to  know  by  this  time  that  I  have  no 
desire  for  a  husband.  I  know  my  little  brother  has  a  right  to  say  a1x)ut 
myself,  but  I  can't  help  it,  just  simply  because  I  don't  want  to  get 
married  and  become  a  servant.  So  please  leave  me  alone.  Can  you 
people  keep  away  from  me  for  a  while?"  said  the  daughter  with  em- 

•This  well-known  myth  is  found  among  the  northern  Athabascans,  all  the  Eskimo,  and  along 
the  North  Pacific  coast.  Among  the  Cheyenne  and  Arapaho  it  appears  to  reach  its  southern  limit. 
Among  the  Shoshoni  a  brother  is  substituted  for  the  dog.  The  tribes  of  northwestern  California 
have  myths  of  the  origin  of  men  from  a  female  dog,  as  do  the  Huichol  of  Mexico  (Lumholtz,  Mem. 
Am.Mus.Nat.  Hist..  Ill,  169),  and  the  Blackfeet,  but  this  conception  is  quite  a  different  one.  Thedis- 
tributionof  the  present  myth  is  as  follows:  Eskimo:  Kjnk,  Tales  and  Traditions  of  the  Eskimo,  471; 
Boas,  Bull.  km.  Mus.  Nat.  Hist.,  XV,  I,  165,  Journ.  Am.  Folk  Lore,  II,  124,  X,  207,  .^nn.  Rep.  Bur. 
Ethn.,  VI,  587,  637;  Holm,  Sagn  og  Fortaellinger  fra  Angmagsalik,  %b\  Kroeber,  Journ.  Am.  Folk 
Lore,  XII,  16S;  Murdoch,  Am.  Naturalist,  1886,  594;  Turner.  Ann.  Rep.  Bur.  Ethn.,  XI,  261;  Rink, 
Am.  Anthr.,  i8f)8,  iqi  (a  general  discussion).  Athabascan:  Petitot,  Trad.  Indiennes  du  Canada 
Nord  Guest,  311;  Farrand.  Mem.  Am.  Mus.  Nat.  Hist.,  IV,  7;  Morice,  Trans.  Can.  Inst.  IV,  28. 
North  Pacific  Coast:  Boas,  Indianische  Sagen  von  der  Nord  Pacifischen  Kiiste  Amerikas,  25.  93.  118, 
132.  263,  Chinook  Texts,  17,  Bull.  Bur.  Ethn.,  No.  26,  155,  Journ.  Am.  Folk  Lore,  X,  35;  Krause, 
Tlinkit  Indianer,  269;  Teit,  Mem.  Am.  Folk  Lore  Soc,  VI,  62;  Farrand,  Mem.  \m.  Mus.  Nat.  Hist.. 
IV,  127.  Cheyenne:  Journ.  .-\m.  Folk  Lore,  XIII,  181  Siberia:  Chukchee,  Bogoras.  Am.  Anthr., 
n.  s:  IV,  61S 


2IO        Field  Columbian   Museum — Anthropology,  Vol.  V. 

phasis  to  her  parents.  These  old  parents  were  frcm  time  to  time  coun- 
ciHng  with  their  son  about  her,  and  tried  to  persuade  her  to  conduct 
herself  in  a  womanly  way  before  the  people.  But  she  said  that  as  long 
as  she  was  a  single  woman  it  didn't  interfere  with  any  person's  busi- 
ness, besides,  she  was  free  from  embarrassments. 

In  the  camp  there  were  numerous  games  among  the  old  and  young, 
which  made  things  and  people  lively.  One  day  there  came  a  white  dog 
to  this  daughter's  tipi,  and  stayed  around  it  very  closely.  This  white 
dog  was  outside  of  the  tipi  at  her  side  and  lay  on  the  ground.  When 
this  daughter  went  out  to  the  river  after  a  vessel  of  water,  this  white 
dog  would  get  up,  wagging  his  tail,  and  start  on  ahead,  following  the 
foot  trail.  "Oh,  my!  I  do  wish  that  this  dog  would  get  out  of  the 
way.  I  wonder  whose  dog  it  is,"  said  she,  taking  a  stick  and  throwing 
it  at  him.  The  white  dog  dodged  away  a  short  distance  and  then 
turned,  sitting  erect  on  its  hind  legs,  watching  her  go  to  her  tipi.  En- 
tering her  tipi  with  her  water,  she  seated  herself  on  her  bed  and  took 
up  her  quilled  work  for  the  day.  The  white  dog  came  back  and  lay 
on  the  ground  at  her  side. 

At  noon  she  went  out  to  bring  in  some  firewood,  and  at  first  she 
walked  behind  the  tipi  to  straighten  the  guide-poles,  when  she  ran  on 
to  this  white  dog,  lying  on  the  ground.  "Pshaw !  What  right  have 
you  to  come  and  be  a  nuisance  around  my  tipi  ?  Get  away  from  there !" 
said  she,  taking  a  stick  and  throwing  it  at  him.  The  white  dog  dodged 
away  a  short  distance,  stopped,  turned  and  sat  erect  on  the  ground 
with  both  hind  legs,  and  anxiously  watched  the  woman.  This  daughter 
then  took  an  armful  of  wcod  and  carried  it  inside  with  reluctance.  As 
she  was  seating  herself  again  and  gathering  loose  porcupine  quills,  the 
white  dog  went  back  and  lay  down  on  the  ground  at  her  side. 

In  the  evening  this  handsome  daughter  went  out  again  with  a  ves- 
sel to  go  after  some  more  water.  The  white  dog  got  up,  wagging  his 
tail,  and  throwing  his  ears  back,  went  on  ahead.  "PshavV !  I  am  so 
tired  of  that  dog.  Surely  he  is  a  regular  'tramp'  attd  is  of  no  earthly 
account!"  said  she,  taking  a  stick  and  throwing  it  at  him.  The  white 
dog  dodged  away  quickly,  stopped,  turned,  and  then  sat  down  in  an 
erect  position  on  his  hind  legs.  "Afraid  of  him  ?  Get  away  from  here ! 
Look  over  here  with  your  ugly  face,  will  you  ?  Oh,  you  crazy  dog,  get 
away  from  me,  will  ycu?"  said  she  with  scornful  voice  and  movement 
of  irritation.  The  white  dog  then  squatted  for  fear  of  the  woman's 
temper,  but  kept  an  eye  on  her  course.  After  she  had  entered  the  tipi 
with  her  water  and  seated  herself  at  her  cooking  utensils,  at  the  same 
time  coughing  to  clear  her  throat,  the  white  dog  went  back  and  lay 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       211 

down  by  her.  She  was  preparing  her  supper  of  good  meat  earlier  than 
usual. 

After  eating  her  supper  and  placing  her  property  in  order  and 
taste,  she  went  out  for  a  moment.  Turning  around  to  enter,  she  saw  this 
i^ame  white  dog  lying  on  the  ground  facing  the  entrance.  "Pshaw! 
Here  you  are  yet,  lying  against  my  tipi.  I  told  you  to  get  away !"  said 
she,  picking  up  a  stick  and  throwing  it  at  him.  The  white  dog  dodged 
a  little  and  shook  its  body  slightly,  turning  his  head  to  watch  her 
movements. 

"Say,  dear,  don't  talk  so  roughly  and  shamefully  at  this  time  of 
day!  The  people  are  now  at  their  tipis,  perhaps  at  peaceable  repose," 
said  the  mother  gently,  in  human  voice.  "Well,  I  don't  want  this  dog 
around  my  tipi,  fouling  the  sides  of  my  tipi.  I  won't  allow  it!"  said 
she,  stubbornly.  "Yes,  dear,  that  is  very  true,  but  look  here!  You 
must  be  kind,  courteous  and  respectable  before  the  people,  whether 
they  are  close  to  you  or  not,"  said  the  mother  seriously.  Finally  this 
daughter  went  to  bed,  after  having  driven  the  stake  pins  outside  and 
fastening  the  door  to  keep  away  intruders. 

Some  time  during  the  night  this  dog  entered  the  lodge  without  dis- 
turbing the  woman  and  lay  on  the  bed  with  her.  This  woman  being 
sound  asleep,  didn't  know  what  had  happened.  In  fact,  the  white  dog 
slept  with  her  until  daylight.  Usually  the  dogs  awake  at  that  time  of 
the  morning  and  get  out.  When  this  woman  began  to  move  the  white 
<i<5g  &<3t  up  and  walked  out. 

After  the  sun  had  risen  and  the  people  were  stirring  about,  this 
woman  who  had  overslept  that  morning,  took  a  vessel  and  went  out 
to  the  river  after  some  water.  As  she  looked  around  and  walked  off, 
straightening  her  robe,  this  same  white  dog  got  up,  wagging  his  tail, 
then  ran  ahead,  taking  the  trail  to  the  river.  ''Oh,  pshaw !  That  crazy 
dog!  He  is  a  regular  nuisance  to  me  and  provokes  me!  Get  out  of 
my  way,  you  rascal !"  said  she,  taking  up  a  stick  and  throwing  it  at  him. 
The  white  dog  dodged  away  to  one  side  of  the  trail,  but  kept  on  along- 
side of  her.  "Oh,  pshaw!  that  dog!"  said  she  scornfully.  Before 
reaching  the  river,  she  scolded  the  dog  and  picked  up  a  stick  and  threw 
it  at  him.  The  white  dog  ran  away  a  short  distance,  stopped  sud- 
denly, turned  around  and  sat  down  on  the  ground  on  his  hind  legs, 
anxiously  watching  her  movements  Returning  to  her  tip},  she  was 
noticed  driving  the  white  dog  away  by  some  young  men  courting  along 
the  river.  Some  whistled  at  her  to  attract  her  attention,  but  did  not 
move  her  thoughts.  Stopping  on  the  trailfor  breath,  she  looked  back 
and  saw  the  white  dog  following  along  with  stooping  head.  "Oh,  pshaw. 


212         Field  Columbian  Museum — -Anthropology,  Vol.  V. 

I  wish  you  would  get  away  from  me !"  said  she,  taking  up  a  stick  and 
throwing  it  at  him.  The  white  dog  ran  back  a  short  distance,  then 
stopped,  sitting  on  both  his  legs.  "Afraid  of  him  !  What  an  ugly  face ! 
What  are  you  looking  at  ?"  said  she,  picking  up  her  vessel  and  starting 
for  her  tipi.  After  she  had  entered  and  begun  cooking  breakfast,  the 
white  dog  ran  back  and  seated  himself  on  the  ground  at  her  side  again. 

Night  came  on.  After  having  quite  a  time  with  the  dog,  she  went 
to  bed.  Still  the  dog  would  hang  around  her  tipi.  Some  time  during 
the  night  the  white  dog  entered,  and  at  this  time  she  was  awake.  "Oh, 
pshaw!  Coming  into  my  tipi !  You  just  get  out  and  stay  away.  Surely 
you  are  forever  a  nuisance  here !"  said  she,  raising  herself  from  her  bed 
to  reach  for  a  poking  stick  to  strike  him,  The  white  dog,  without 
making  threats,  stepped  out,  shaking  his  body  outside  and  then  gaped. 
This  made  her  enraged  and  restless  the  remainder  of  the  night.  The 
white  dog  of  course  walked  off  a  few  paces,  then  returned,  taking  a 
bed  at  her  side  again. 

In  the  morning  she  awoke  with  a  frown  on  her  forehead,  tossing 
the  things  near  the  door.  "Oh  my !  I  do  wonder  if  that  dirty  dog  has 
nosed  the  bowls.  I  do  hope  that  he  didn't  urinate  inside.  But,  oh  my  \ 
he  did  leave  a  disgraceful  odor  inside,"  said  she  with  hatred.  She 
took  up  a  stick  and  effaced  the  foot-prints  of  the  dog  and  then  threw 
a  bunch  of  cedar  into  the  fire  to  purify  the  tipi. 

Taking  her  vessel,  she  went  out  to  get  some  water.  Looking 
around  to  one  side  of  the  door,  she  saw  the  white  dog  getting  up,  wag- 
ging his  tail  and  starting  off  ahead,  following  the  trail.  "Oh,  pshaw  \ 
There  goes  that  rogue.  Here !  Get  out  of  my  path  !"  said  she,  picking 
up  a  small  stick  and  throwing  it  at  him.  The  white  dog,  hearing  the 
scornful  voice,  slackened  his  speed,  ran  to  one  side  and  occasionally 
looked  back  at  her.  She  reached  the  river,  while  the  white  dog  ran  a 
little  distance  below  to  drink.  There  were  some  young  men  standing 
above  the  trail,  on  higher  ground,  trying  to  fish  fcr'  this  woman. 
•Since  she  did  not  stop  long  enough  for  anybody  to  reach  her  for  social 
conversation,  it  caused  many  lamentations.  After  dipping  out  the 
water  with  her  vessel,  she  walked  away  briskly,  with  her  face  covered 
with  hair.  (In  early  days  the  women  wore  their  hair  loose.)  Just 
a  few  paces  from  her  tipi  she  stopped  and  rested.  Looking  back  to  the 
river,  she* saw  those  young  men  flirting  at  her.  Thinking  that  the  dog 
would  go  off,  she  took  up  the  vessel  and  started  again  to  the  tipi.  En- 
tering and  starting  up  a  good  fire,  she  began  to  cook  her  breakfast, 
while  this  dog  had  in  the  mean  time  reached  the  premises.  While  she 
was  busily  clearing  away  the  waste  and  dusting  her  tipi  furniture,  the 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        215 

white  dog  seated  himself  again  at  her  side.  During  the  day,  when  she 
went  out  for  recreation  and  for  a  short  visit  to  her  parents,  the  white 
dog  would  be  very  intimate,  but  she  kept  on  driving  him  away,  at  the 
same  time  scolding  him.  Night  came  on  and  still  there  was  the  white 
dog,  continually  abused  and  driven  away.  The  woman  was  at  work 
all  the  time,  but  greatly  annoyed  by  the  presence  of  the  dog.  "Well, 
it  is  getting  rather  late,  and  I  have  to  go  after  fresh  water,"  said 
she,  folding  up  her  articles  and  utensils  and  wiping  the  vessel. 

So  she  then  went  out  with  the  vessel.  Looking  around  closely 
and  also  viewing  the  camp-circle,  there  came  that  white  dog  again 
from  behind  the  tipi,  wagging  its  tail  in  friendly  disposition,  and  then 
running  on  ahead,  following  the  trail.  "Oh,  pshaw,  there  is  that  tire- 
some dog  again.  Here!  I  want  you  to  get  out  of  my  path.  What 
right  have  you  to  hang  around  my  tipi,  when  I  have  no  earthly  use 
for  you?"  said  she  scornfully,  shaking  her  vessel.  The  white  dog 
dodged  away  quickly,  but  ran  along  with  her.  He  was  very  quiet  and 
good  natured.  She  reached  the  river  before  sunset  and  dipped  out  the 
water,  carrying  it  back  to  her  tipi  in  a  different  mood.  Entering  the 
tipi  an3  seating  herself  on  her  bed,  facing  the  door,  she  began  to  cook 
supper.  In  the  mean  time  this  white  dog  had  gone  back  to  her  side 
and  lain  down.  At  this  time  she  began  to  think  strange  things,  for  her 
stomach  was  getting  quite  large  and  to  give  sudden  jerks  to  her  body; 
also  a  drowsy  feeling  came  over  her. 

That  evening  she  went  to  her  parents  for  a  visit.  "Oh,  mother,  I 
do  wonder  what  is  the  matter  with  me.  You  remember  that  women 
tell  that  when  a  woman  is  pregnant,  there  are  feelings  in  the  stomach. 
You  may  know  that  there  are  constant  movings  in  my  stomach.  Can 
you  tell  me  the  sign  of  this  ?"  said  the  daughter  in  silly  voice.  "Well, 
I  don't  know  what  ails  you,  unless  you  are  going  to  have  bowel  trouble. 
You  never  associated  with  men,  and  it  is  possible  that  it  is  a  stomach 
complaint,"  said  the  mother,  gaping  to  go  to  sleep.  During  this  con- 
versation the  little  son  had  not  yet  returned  from  play,  so  he  did  not 
hear  the  slippery  tongue.  "Oh,  my !  I  do  hate  to  go  bed  early,  until 
it  gets  better,"  said  the  daughter.  "Well,  daughter,  you  had  better  go 
to  bed,  for  we  are  getting  very  sleepy,  besides  I  have  to  go  out  and  call 
your  brother  to  come  home,"  said  the  mother,  poking  the  fire  a  little, 
while  the  old  man  was  at  easy  repose. 

So  the  daughter  went  out,  and  while  picking  up  some  sticks  oi 
wood  to  light  her  tipi,  there  came  that  white  dog  from  the  side  of  the 
tipi,  wagging  its  tail  and  showing  its  teeth.  "Oh,  »pshaw !  You  get 
out  of  the  way !    I  cannot  be  social  with  such  a  creature  as  you,"  said 


2  14        Field  Columbian   Museum — Anthropology,  Vol.  V. 

she,  taking  up  a  small  stick  and  throwing  it  at  him.  The  white  dog 
dodged  away  a  little  distance,  then  squatted  on  the  ground  while  she 
entered.  Some  time  during  the  night  this  white  dog  walked  around  the 
tipi,  sneezed  and  woke  up  this  daughter.  All  at  once  a  thought  came 
into  her  mind,  that  she  must  be  on  the  alert  then.  "I  am  going  to  keep 
awake  this  time,  and  then  I  can  tell  if  that  dog  does  anything  with  me 
or  not.  There  is  some  reason  for  his  continual  presence.  That  he  is 
outside  now  goes  to  show  the  fact  that  he  must  be  working  to  ruin 
me,"  said  she,  secretly.  Her  heart  was  beating  heavy  under  the  ex- 
citement. 

About  midnight  there  came  in  a  man  wearing  a  white  robe,  which 
aflForded  to  the  tipi  a  delicious  odor.  This  robe  was  perfumed  with 
sweet  leaves,  etc.  This  man  was  rather  tall,  well  formed  and  very 
daring  of  disposition.  The  daughter  breathed  at  long  intervals  and 
watched  to  see  what  the  visitor  would  do.  This  man  (dog)  then 
walked  loudly  and  lay  down  on  the  bed  with  her,  telling  her  vo  move 
over  a  little.  "Say,  man,  can  you  be  a  gentleman,  and  not  make  a  rush 
at  me !  You  get  out  again.  If  you  had  had  former  acquaintance  with 
me,  then  entered  my  tipi  to  see  me  and  talk  with  me,  it  would  be  dif- 
ferent; but  such  actions  as  you  have  just  shown  toward  me  are  hot 
gratifying.  Please  leave  me  alone  and  go  back  home,"  said  she,  with 
disgusting  voice  and  turning  over  to  the  wall.  "Well,  woman,  hold 
your  temper  a  little.  You  may  know  that  for  some  time,  in  spite  of 
your  hatred  toward  me,  I  have  entered  this  tipi  and  slept  with  you. 
So  now  be  contented.  I  am  he  that  sleeps  outside  by  your  side  and 
at  whom  you  throw  sticks  when  you  see  me.  Do  you  hear  me  plainly?" 
said  the  man  with  some  emphasis.  This  woman,  hearing  the  remark, 
finally  gave  up  and  consented  to  sleep  the  rest  of  the  night  with  the 
3^oung  man.    She  made  no  efforts  to  escape  from  him. 

Just  at  dawn,  while  the  daughter  was  fast  asleep,  this  man  got 
up  and  went  out,  turning  to  a  dog  again,  and  lay  down  outside  at  her 
side.  While  this  man  was  yet  lying  with  the  woman,  chatting  secretly, 
he  was  painted  with  the  painted  hand  on  his  white  robe.  The  woman 
reached  behind  her  bed  and  pulled  out  a  paint  bag  in  which  there  was 
red  paint,  together  with  tallow.  Greasing  her  hand,  she  oiled  the 
paint,  and  then  hugged  the  visitor,  touching  him  on  the  back  and 
leaving  the  picture  of  a  hand.  ''Now,  I  can  tell  who  this  is,  for  I  can- 
not feel  certain  of  his  remarks." 

In  the  morning  this  woman  got  up  from  her  bed  in  deep  thought, 
and  recklessly  took  a  vessel  to  go  for  water  to  cook  with.  "I  wonder 
who  that  young  man  was  that  came  so  bravely.     I  would  like  very 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       215 

much  to  see  his  face  and  hear  his  voice  in  the  daytime.  Well,  perhaps 
he  will  meet  me  at  the  river  some  time,"  said  she  faintly.  So  she  got 
up,  taking  the  vessel,  and  went  out  quickly.  When  she  started  off 
on  the  trail,  in  anxiety  to  see  her  lover,  this  white  dog  came  out  from 
the  side  of  the  tipi,  bearing  that  finger-mark,  and  ran  on  ahead,  follow- 
ing the  trail  and  prancing  about.  "Oh,  pshaw!  Can  that  be  possible? 
Well,  well !  A  dog  coming  into  my  tipi  and  sleeping  with  me.  For 
nothing  could  I  begin  to  do  that,  for  I  do  consider  my  body  a  dear  one. 
I  have  refused  many  whose  faces  are  charming.  I  do  hate  to  be  mar- 
ried. Oh,  my !  That  is  a  dreadful  thing!  I  do  wonder  if  it  is  my  own 
finger-mark  ?"  said  she,  not  bothering  the  dog  for  fear  it  might  be  no- 
ticed. Reaching  the  river,  she  dipped  out  water  with  the  vessel  and 
started  back  hastily  to  her  tipi.  This  white  dog  followed  the  woman  at 
a  certain  distance,  without  being  molested,  and  went  back  to  her  side 
and  sat  down.  ''Now,  I  must  be  getting  some  more  wood  for  myself, 
and  maybe  I  can  free  myself  from  this  company,"  said  she,  taking  her 
lariat. 

So  she  went  out  to  the  timber  by  herself.  This  white  dog  started 
on  ahead  and  jumped  about  in  front  of  her.  "Oh,  pshaw !  This  white 
dog  places  a  disgrace  upon  me,  although  nobody  knows  it.  Here !  Get 
away  from  me,  you  rascal !"  said  she,  picking  up  a  little  stick  and  throw- 
ing it  at  him.  The  white  dog  then  ran  off  and  stopped  just  at  the  out- 
skirts of  the  camp  and  remained,  looking  at  her.  Finally  she  reached 
and  began  to  gather  some  firewood,  when  the  white  dog  came  run- 
ning up  to  her,  wagging  its  tail.  "Oh,  pshaw!  I  cannot  stand  this!" 
said  she,  just  about  to  start  for  home.  So  she  took  up  her  stone  axe 
and  struck  with*  all  her  might  at  the  dog,  inflicting  on  one  of  his  ears 
a  wound  which  brought  some  blood.  The  white  dog,  being  very  much 
hurt,  ran  off  with  pitiable  cries,  which  lasted  for  some  time.  As  this 
white  dog  was  on  the  way  to  his  own  home,  his  ear  bled  much  and 
finally  the  blood  clotted.  There  was  another  big  camp-circle  below 
the  river,  where  this  young  man  belonged.  Entering  his  own  parents' 
tipi,  he  said  to  them :  "Oh,  father  and  dear  mother,  I  am  here  agam 
tc  be  with  you.  Say,  you  old  folks,  make  some  moccasins  and  leggings 
and  shirts  as  soon  as  you  can.  You  may  know  that  I  was  married  out 
there  and  that  my  wife  got  mad  and  struck  my  ear,  which  bled  consider- 
ably. I  wish"  you  would  make  about  seven  pair  of  each  kind,"  said  he 
with  sympathy  and  much  earnestness. 

At  this  time  the  daughter  returned  to  her  tipi,  carrying  a  load  of 
dry  wood,  liberated  from  the  dog.  In  the  evening  she  was  restless 
from  the  fact  that  her  condition  was  changing  all  the  time.    She  went 


2i6         Field  Columbian  Museum — Anthropology,  Vol.  V. 

to  her  parents  and  visited  them,  sitting  very  quietly  and  suspiciously. 
"Say,  my  dear,  what  ails  you?  Has  anybody  mistreated  you  by  word 
or  deed?  Why  are  you  so  timid  this  evening?"  said  the  mother  seri- 
ously. "Well,  mother,  you  remember  that  one  day  I  told  you  of  my 
strange  feeling,  and  since  then  I  met  a  young  man,  or  rather  a  young 
man  entered  my  tipi  at  night  and  plainly  told  me  of  my  condition.  When 
he  came  in  to  see  me,  he  was  a  perfect  human  being,  but  said  that  he  was 
that  white  dog  I  had  constantly  driven  away  with  saucy  words.  The 
strange  thing  is  that  when  I  saw  him  again  he  was  a  real  dog,  and  when 
I  was  out  after  wood  he  came  to  me  again,  and  I  got  mad  and  struck 
him  on  his  ear,  Which  made  him  run  away,"  said  she.  "Well,  dear,  you 
should  have  been  wiser  than  that.  When  that  dog  had  entered  your  tipi 
at  night  you  ought  to  have  been  kind  and  courteous,  to  see  the  result. 
It  was  not  a  very  good  act.  Possibly  if  you  had  waited  patiently  better 
results  would  have  been  attained.  He  may  have  been  a  real  man  all  the 
time,  but  as  it  is  you  disgraced  yourself,"  said  the  mother.  During 
the  time  the  conversation  continued,  the  daughter  was  taken  sick. 
"Oh,  my  dear  daughter,  be  brave  for  the  outcome,"  said  the  mother, 
fixing  up  a  place  for  her  comfort  the  remainder  of  the  night.  The 
little 'brother,  young  in  mind  and  having  a  genial  disposition,  stayed 
closely  at  home,  extending  sympathetic  feelings  for  his  sister's  illness. 
Of  course  he  didn't  know  the  trouble  until  later  on.  The  family  were 
all  together  that  night  at  the  old  folks'  tipi.  The  next  morning  this 
daughter's  tipi  was  somewhat  deserted,  for  she  was  at  her  parents' 
in  bed.  "Oh,  mother !  Come  quickly  and  hold  me !  Something  is 
going  to  drop  from  me !  Oh  !  It  hurts  me,  mother !  Come  close  to 
me,  mother!"  said  she,  shivering  from  nervousness.  So  the  mother 
went  to  her  and  held  her  body  securely.  Finally  there  came  out  one 
male  puppy,  which  was  real  white,  moving  about  under  her  robe. 
Shortly  afterwards  there  came  out  six  males  in  succession,  all  of  one 
color. 

"Oh,  my !  There  are  my  grandchildren !  What  a  fine  lot  of  chil- 
dren they  are !  Let  us  see !  One,  two,  three,  four,  five,  six,  seven  of 
them.  They  are  very  cute  children,"  said  the  mother,  smiling.  "Oh, 
pshaw !  Don't  make  such  a  big  noise  about  the  ugly  things !  I  don't 
v/ant  them  for  my  children.  Say,  brother,  take  a  bag  or  something 
and  put  them  all  into  it  and  then  carry  them  to  the  river,  You  hear? 
Throw  the  bag  into  a  deep  place,  and  drown  them.  Go  and  do  it 
quickly!"  said  the  sister,  taking  her  repose  after  the  birth.  So  the 
thoughtful  little  brother  took  a  thin  covering  and  placed  all  the  pup- 
pies in  it.     "Say,  mother,  these  nephews  of  mine  are  very  cute,  aren't 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and   Kroeber.        217 

ihey?"  said  the  little  boy.  " Sliut  .up,  brother !  I  told  you  to  take 
them  to  the  river  and  drown  tHem !"  said  the  sister.  "Dear,  don't  talk 
that  way  tc  your  little  brother,  he  is  young-  yet  and  does  not  know  what 
it  is  to  get  a  scolding,"  said  the  mother.  "Well,  I  want  these  taken  to 
the  river  at  once.  I  cannot  have  them  for  children  j"  said  the  sister. 
"All  right,  here  we  go !  My !  but  they  are  cute  little  nephews  !''  said  the 
brother  as  fie  stepped  out  of  the  tipi.  After  the  boy  had  gone,  there 
was  deep  silence  in  the  family  for  fear  of  the  daughter's  temper. 

As  the  little  boy  was  carrying  the  I'cose  bag  of  seven  nephews 
tothe  river  to  drown  them,  a  thought  came  into  his  mind.  "I  cannot  do 
this,  for  they  are  lovely  and  jolly  little  ones.  What  I  may  do  for  their 
benefit  my  sister  will  not  know,  so  I  shall  Icok  after  them  for  a  while," 
said  the  boy,  walking  toward  the  river.  As  he  walked,  he  would  turn 
around  to  see  if  any  one  was  watching,  till  at  last  he  stopped  at  an  old 
Cottonwood  tree,  which  was  leaning  close  to  the  ground.  It  was  a  dead 
tree.  This  little  boy  placed  his  burden  down  for  a  while,  and  began 
taking  the  bark  from  the  leaning  tree,  until  he  had  enough.  With 
these  strips  of  bark,  he  built  a  small  shelter,  and  lined  it  with  soft  grass. 
This  shelter  had  thick  layers  of  bark,  which  made  it  quite  warm  and 
safe.  Looking  around  and  seeing  nobody  in  sight,  he  then  placed 
these  puppies  inside.  They  seemed  to  be  contented  and  cried  a  little, 
but  their  tiny  voices  could  not  be  heard  at  a  distance.  The  little  boy 
returned  home  with  joyful  feeling. 

"Say,  mother,  I  wish  you  would  give  me  a  bigger  piece  of  meat, 
for  I  am  going  cut  to  play  for  some  time,"  said  the  little  boy.  "Poor 
little  boy !  He  gets  very  hungry  sometimes.  Here  is  a  nice  juicy  piece. 
Take  it,  and  now,  dear,  you  must  not  be  naughty  with  your  comrades, 
and  come  heme  early,"  said  the  mother.  "Oh,  yes,  mother,  you  know 
very  well  that  I  am  always  on  time,  for  meals,  and  father  knows  it  too," 
said  the  little  boy.  So  the  little  boy  went  out,  chewing  the  food.  "Well, 
my  partners  have  not  yet  gotten  up  Maybe  they  have  already  gone  to 
the  river  to  play  on  the  sand-bar,  so  I  guess  I  had  better  go  there." 
said  the  little  boy.  This  little  boy  was  humming  and  blowing  h's  nose, 
to  prevent  his  parents  from  objecting  to  his  desire  to  play  away  from 
home.  This  little  boy,  thankful  as  he  was,  reached  the  shelter  and 
found  the  puppies  all  right.  They  Had  all  just  received  their  sight, 
and  were  crawling  over  each  other.  "Well,  dear  little  nephews,  you 
are  all  so  pretty  and  active.  I  want  to  play  with  you  this  morning, 
and  I  shall  be  the  leader.  Here  is  a  nice  juicy  piece  of  meat  which  T 
brought  over  for  you.  I  wish  you  would  all  take  a  turn  and  suck  it 
good.    That  is  the  best  that  I  can  do  for  you,"  said  the  little  boy.    The 


2i8        Field  Columbian  Museum — Anthropology,  Vol.  V. 

little  ones  being  quite  thirsty,  crawled  close  to  him,  reached  out  their 
heads  and  each  received  a  little  nourishment  from  him.  He  would 
hold  the  piece  to  the  first  dne,  then  on  to  the  others,  until  the  piece  vvas 
perfectly  dry.  "Oh,  my  dear  little  nephews  are  so  pretty !"  said  the 
little  boy,  taking  one  at  a  time  and  holding,  hugging  and  kissing  them 
on  their  cheeks.  After  he  had  amused  himself  with  the  little  ones  all 
the  forenoon,  he  placed  all  into  the  bark  shelter.  "Now,  dear  nephews, 
be  good  to  yourselves  and  stay  close  inside,  while  I  go  back  to  beg  some 
more  food  for  myself,  but  it  will  be  for  your  benefit,"  said  the  little 
boy,  laughing  at  them.  This  little  boy  didn't  look  back,  for  fear  of 
being  suspected. 

"Oh,  mother,  is  dinner  over?  I  had  such  a  splendid  time  on  the 
sand-bar  with  my  fellow  mates  that  I  almost  forgot  about  the  dinner,"^ 
said  the  little  boy,  appearing  innocent.  "I  had  intended  to  save  some 
for  you,  anyhow,"  said  the  mother  quickly.  "Say,  mother!  When  I 
get  through  with  this  piece,  dip  some  stock  into  that  big  bowl.  I  am  so 
hungry  that  I  can  load  my  little  stomach  all  right,"  said  the  little  boy, 
earnestly.  "Oh,  pshaw,  you  greedy  thing,  you  are  making  our  mother 
do  things  unnecessarily.  I  wish  you  would  be  a  little  more  respectable," 
said  the  sister  with  much  feeling.  "Well,  well !  Dear  daughter,  you 
should  not  speak  so  harshly  to  your  Jittle  brother,  fcr  he  is  a  meek  and 
humble  companion.  Don't  make  him  discontented  at  home,"  said  the 
mother,  pitifully.  The  sister  then  only  looked  at  him  scornfully,  but 
the  little  boy  was  all  the  time  talking  with  the  mother  about  various 
games,  etc.  "Here,  my  dear  child,  take  your  stock  and  drink  it.  Surely, 
dear,  you  are  quite  hungry,"  said  the  mother,  patting  the  boy  on  the 
shoulders.  *'Say,  mother,  I  want  to  take  it  outside  and  let  it  cool  off. 
Can't  I  do  it  ?"  said  the  little  boy.  "Oh,  pshaw,  you  are  a  regular  nui- 
sance to  our  mother,"  said  the  sister.  "Please,  daughter,  be  kind  to 
your  little  brother,"  said  the  mother  with  sympathy.  So  this  little  boy 
went  out  with  a  big  bowl  filled  with  greasy  stock  and  seated  himself  on 
the  ground  for  a  while.  He  was  humming  away  and  dipping  his  fingers 
into  the  stock  and  licking  them  loudly,  so  that  the  folks  might  know 
that  he  really  was  drinking  it. 

After  the  folks  had  ceased  to  pay  attention  to  him,  he  walked  off 
to  play.  "Oh,  my  partners  are  going  back  to  the  sand-bar  to  play 
again.  I  must  be  on  the  move  or  else  I  shall  miss  the  fun,"  said  the 
boy,  starting  off  with  the  bowl  of  stock.  The  folks  believed  that  he 
had  drank  it  all,  and  left  the  bowl.  This,  little  boy  reached  the  shelter 
and  found  the  little  ones  all  right.     They  were  walking  about  inside 


Oct..  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        219 

and  occasionally  peeped  out.  "Well,  dear  nephews,  I  am  so  glad  to 
find  you  all  contented.  You  are  so  lovely  and  charming  that  I  can't 
help  but  take  you  all  in  my  arms  at  the  same  time,"  said  the  little 
boy.  "Now,  nephews,  I  have  brought  a  bowl  of  nice  greasy  stock  for 
you  all.  I  want  you  to  drink  it  quickly,  so  that  I  can  return  it  soon, 
then  I  can  come  back  again  to  play  with  you.  The  people  will  think 
that  I  am  amusing  myself  if  they  should  see  me,  but  you  must  be 
quiet  and  stay  close  to  your  tipi."  So  the  little  ones  got  around  the 
bowl  outsi'de  of  the  shelter  and  licked  the  stock,  without  taking  much 
breath.  "Oh,  my !  that  is  a  very  nice  one,  and  this  one  too.  They  are 
all  nice  and  good  natured,"  said  the  little  boy,  rubbing  their  bodies. 
After  the  little  ones  had  drunk  the  stock  or  soup,  he  put  them  inside 
of  the  shelter.  These  little  ones  had  their  stomachs  loaded  heavily, 
which  gave  them  a  swelled  appearance. 

The  little  boy  then  carried  the  bowl  back  to  the  tipi  slyly,  then  re- 
turned to  them.  "Here  I  am  again,  dear  nephews.  How  are  you 
getting  along?  Come  out  of  there  and  let  us  have  a  good  time,"  said 
the  little  boy.  They  were  getting  quite  big  by  this  time  and  able  to  run 
about.  This  little  boy  led  them  around,  playing  hide  and  seek,  bear, 
etc  "Well,  nephews,  I  have  got  to  go  back  very  soon,  for  my  sister 
might  learn  of  my  good  time.  Let  us  all  go  back  to  the  shelter,"  said 
the  little  boy,  running  ahead  and  the  little  ones  following  him.  These 
little  ones  would  prance  about  him  and  bite  themselves  for  pastime. 

"Now,  dear  nephews,  be  contented  until  I  return.  I  am  going  back 
home  and  have  a  good  rest.  So  you  had  all  better  go  inside  and  do 
the  same,"  said  the  little  boy.  These  little  ones  entered  the  shelter, 
while  he  started  ofif,  jumping  about  on  the  way.  Before  reaching  his 
home,  he  stopped  at  some  blue-stem  grass  and  played  by  himself,  hum- 
ming away  and  howling  once  in  a  while,  so  that  the  old  folks  might 
think  that  he  was  enjoying  himself.  It  was  getting  quite  late.  Still  the 
boy  amused  himself  at  a  short  distance.  "Oh,  Big-Belly  (an  expres- 
sion applied  to  a  small  boy,  for  the  reason  that  his  stomach  is  never 
empty),  come  here  quickly  and  come  home  and  eat  your  supper,"  said 
the  mother  with  clear  voice.  The  little  boy  ceased  playing  and  went 
over  to  thd  tipi  singing  and  whistling  on  the  way. 

"Say,  mother,  I  was  playing  husband'  by  myself  below  that  tall 
grass,"  said  the  little  boy.  "Is  that  so?  Well!  You  are  so  funny! 
Take  this  and  eat  it,  then  get  to  bed,"  said  the  mother.  "Give  me  a 
bigger  piece,  mother,  for  I  am  so  hungry,"  said  the  little  boy,  smacking 
his  lips.    "Well,  here,  you  take  this  fat  piece  and  when  you  get  enough. 


220        Field  Columbian  Museum~-Anthropology,  Vol.  V. 

save  the  rest  for  to-morrow,"  said  the  mother.  The  family  then  retired 
for  the  night.  At  this  time  the  sister  was  able  to  get  up  and  do  the 
chores  herself,  but  visited  the  parents  at  meal  time. 

In  the  morning  the  family  rose  very  early.  This  little  boy  was 
quite  happy  and  would  assist  the  mother  at  anything.  While  she  was 
getting  some  things  ready  for  the  meal,  this  little  boy  spoke  out  and 
said  to  his  mother,  "Say,  mother,  I  do  wish  you  would  be  kind  enough 
to  make  a  gravy  or  soup  of  clotted  blood,  mixed  with  nits  (blooms 
which  contains  small  seeds  like  those  of  the  tomato  and  grow  in  ponds 
and  along  the  edges  of  lakes),  and  if  you  have  not  the  nits,  make  it 
plain,  with  clotted  blood ;  I  am  very  fond  of  it,"  said  tiic  nttle  boy. 
(Whether  the  mother  had  a  bag  of  animal's  blood,  or  scrapings  from 
rawhide,  is  uncertain.  These  scrapings  are  called  clotted  bloods,  and 
make  a  good  gravy  or  30up.  It  is  probable  that  the  clotted  blood  of 
an  animal  was  being  boiled  for  the  boy.)  "Oh  my!  You  are  always 
thinking  of  disagreeable  victuals !  Can  you  not  give  your  mother  a 
rest  sometimes?"  said  the  sister  with  passion.  "My  dear,  don't  be 
too  saucy  to  your  little  brother.  Be  good  to  him,  will  you?"  said  the 
mother.  The  mother  then  proceeded  in  preparing  the  gravy.  It  was 
nicely  cooked.  "Oh,  mother,  dip  a  big  share  for  me,  you  know  that  I 
am  very  fond- of  it,  and  I  would  like  to  carry  out  in  a  bowl  some  more  of 
it  for  luncheon,"  said  the  little  boy,  taking  a  deep  breath.  "Let  him 
have  the  whole  kettle  and  get  satisfied !"  said  the  sister  with  greater 
passion.  "All  right !  Give  it  to  me  mother,  I  can  drink  it  all !" 
said  the  little  boy.  "Here,  my  boy,  take  it  outside  and  drink  it  up," 
said  the  mother.  So  the  little  boy  got  up,  took  the  kettle,  carrying  it 
otft  of  doors.  For  some  time  he  sat  on  the  ground  with  it,  dipping  his 
fingers  within  and  licking  them.  "Well,  I  see  that  my  partners  are  go- 
ing out  to  play,  so  I  must  go  too."  said  the  little  boy,  at  the  same  time 
secretly  picking  up  the  kettle.     The  folks  did  not  suspect  his  actions. 

Reaching  the  shelter  he  saw  that  the  little  ones  had  been  out 
playing  close  to  the  shelter.  "Is  not  that  a  pretty  trick?  My!  They 
are  getting  smart  ^nd  active,"  "said  the  little  boy,  advancing  to  the 
shelter.  "Say,  nephews,  I  am  here  again.  Come  out  here.  Here  is  a 
kettle  of  gravy  for  you  all.  I  had  to  sneak  away  with  it."  The  little 
ones,  quite  large  at  this  time,  came  out  and  pranced  about  near  him. 
After  they  had  drank  the  gravy,  this  little  boy  slyly  returned  the  kettle 
and  returned  to  them.  "Well,  dear  nephews,  I  am  so  glad  that  you  are 
growing  fast.  Let  us  go  over  to  the  sand-bar  and  play  there,"  said 
the  little  boy. 

When  the  boy  came  back  from  heme  he  found  the  puppies  changed 


Oct.,  1903.    .   Arapaho  Traditions — Dorsey  and  Kroeber.        271 

to  seven  real  boys,  playing  outside.  "All  right,  let  us  all  go  there.  It 
must  be  fine  to  play  on  the  sand-bar,"  said  the  sweet  tiny  voices.  So 
the  party  of  boys  went  down  to  the  river  at  a  good  distance  from  the 
water  trail  and  that  whole  forenoon  they  amused  themselves.  The 
women  would  see  the  young  boys  at  play,  but  paid  but  little  attention 
to  them.  Just  before  noon  this  little  boy  said,  "Well,  it  is  getting 
toward  noon.  We  must  be  getting  back  to  the  shelter."  Reaching  the 
place  he  told  them  to  enter.  After  the  boys  were  seated  inside,  they 
were  all  changed  to  seven  young  puppies,  round,  fat  and  very  clean. 
"If  my  own  sister  still  objects  to  my  longing  for  food  from  my  mother, 
then  I  shall  tell  mother  to  fix  up  a  big  meal.  I  will  then  come  after  you 
all,"  said  the  little  boy. 

''Mother,  give  me  a  big  bowl  of  dinner,  I  have  been  playing  so 
hard  that  I  soon  got  very  hungry."  "Oh,  pshaw,  I  think  that  you 
didn't  throw  away  those  puppies.  I  suspect  that  you  are  taking  care 
of  them,  feeding  them  right  along.  When  you  get  there,  I  want  you 
to  take  them  and  drown  them.  Be  sure  and  do  this  !  You  hear  ?"  said 
the  sister,  angrily.  "Yes,  I  think  that  you  are  so  cruel  as  to  abuse  my 
little  nephews.  I  want  ycu  to  know  that  I  have  taken  great  pains  in 
looking  after  them,"  said  the  little  boy  to  his  sister.  "Taking  care  of 
those  ugly  creatures !  Well,  I  do  declare !  Go  and  drown  them,  for  I 
don't  want  them  for  children!"  said  she,  scornfully.  "Say,  my  dear 
daughter,  don't  talk  that  way  to  your  little  brother.  I  think  you  ought 
to  respect  him  by  this  time,  for  he  is  growing  fast,"  said  the  mother. 

After  the  little  boy  had  eaten  his  dinner  he  went  cut  again  to  the 
place  without  fear.  In  a  short  time  this  little  boy  fetched  all  the  little 
ones  into  their  tipi  by  file.  "Mother,  look  at  my  nephews !  Aren't  they 
pretty  and  plump?  I  wish  you  would  cook  a  big  feast  for  them,"  said 
the  little  boy. 

At  the  other  camp  below  the  people  had  heard  that  a  woman,  who 
objected  to  living  with  a  man,  had  given  birth  to  young  puppies.  This 
was  known  at  the  time  the  young  man  had  reached  the  camp  and  en- 
tered his  parents'  tipi.  "Oh,  pshaw !  I  wish  you  would  take  them  at 
once,"  said  the  sister.  "Well,  I  will  take  them  out  to  the  river  and  we 
shall  have  games  on  the  sand-bar.  If  their  father  comes  after  them  I 
shall  have  to  let  them  go,"  said  the  little  boy,  faintl}-.  "Come  on, 
nephews,  let  us  go  back  and  go  to  playing  on  the  sand-bar,"  said  the 
little  boy. 

When  they  got  up  from  their  seats  there  were  seven  bright  looking 
youths.  Reaching  the  sand-bar  the  party  had  a  fine  time,  when  there 
came  up  a  neatly  dressed  young  man  from  below  the  river.     "I  am  so 


222         Field  Columbian   Museum — Anthropology,  Vol.  V. 

glad  to  see  my  children  well  taken  care  of  by  their  uncle.  Although 
you  have  lived  out  of  doors  and  lived  upon  what  your  uncle  brought  to 
you,  it  pleases  me  much.  You  may  know  that  I  have  come  after  all 
of  you,  for  your  mother  does  not  treat  you  well,"  said  the  young  man. 

"Say,  brother-in-law,  can  you  leave  the  oldest  one  behind  and  take 
the  rest  with  you  ?"  said  the  little  boy  with  tears  in  his  eyes.  "Oh,  no ! 
I  cannot  allow  it.  I  think  that  my  children  will  be  better  taken  care  of 
at  my  own  parents,"  said  the  young  man.  So  he  led  them  away,  fol- 
lowing the  course  of  the  river,  toward  the  camp-circle,  while  this  little 
uncle  went  home  with  grief.  He  entered  the  tipi  and  seated  himself 
silently  on  his  relatives'  bed.  "It  is  not  my  fault,  but  my  sister  is  the 
cause  of  my  little  nephews  going  away  with  their  father.  I  could  not 
help  But  weep  on  the  way,  to  see  them  trot  off  with  their  father.  They 
are  in  fact  a  very  fine  and  lovely  set  of  young  boys,"  said  this  little 
boy,  wiping  the  tears  from  his  eyes. 

While  this  brother  was  talking  the  sister  was  heart-stricken  on 
account  of  her  boys  leaving  for  good.  So  all  at  once  she  ran  out  into 
her  own  tipi  and  grabbed  her  robe  and  followed  her  children.  Follow- 
ing their  trail  from  the  sand-bar,  she  overtook  them  about  half  way. 
"Say,  father,  there  comes  our  mother.  Shall  we  wait  for  her?  Look, 
father,  there  she  is,"  said  the  voices.  The  father  to  please  his  children 
slackened  his  speed,  which  enabled  her  to  overtake  him.  "Say,  man, 
can  you  let  me  have  the  oldest  boy  and  take  the  rest  on  with  you,"  said 
the  wife,  panting.  This  young  man  had  grabbed  a  leg  bone  on  the 
way.  ''Yes,  you  can  have  this  leg  bone  for  your  daughter,  and  leave 
me  alone  with  my  boys,"  said  the  young  man,  giving  the  leg  bone  to 
her.  This  bone  is  called  "notariyah,"  meaning,  "taking  it  out."  So  the 
woman  returned  with  "notariyah,"  while  this  young  man  continued 
with  his  little  boys. 

Just  about  sunset  they  reached  the  camp-circle  and  entered  the  tipi 
of  the  old  people.  "Well,  well!  My  dear  grandchildren,' I  am  so  glad 
to  see  you  coming  home  with  your  father.  Be  seated  and  make  your- 
selves at  home.  Here  is  your  clothing  which  we  have  made  for  all  of 
you,"  said  the  parents. 

While  this  young  man  was  resting  easily  after  returning  home, 
there  was  a  sharp  pitiful  cry  of  a  dog  at  the  tipi.  Since  he  had  the 
knowledge  of  the  dogs  he  didn't  like  the  treatment  of  the  dog  that 
night.  So  he  sent  the  oldest  one  to  the  place  to  inquire  of  the  trouble. 
So  the  oldest  one  went  out  and  ran  to  the  place.  This  mother  dog  had 
a  separate  shelter  by  the  side  of  a  tipi.  "What  is  the  trouble  with  you 
out  here?"  said  the  errand  boy.    "I  went  into  the  tipi  when  there  was 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       225 

no  one  inside  and  stole  a  big"  piece  of  fat  meat.  I  did  it  because  my 
master  would  not  give  me  anything  to  eat.  I  got  a  severe  whipping- 
for  it,"  said  the  mother  dog.  "Say,  young  boy,  when  you  get  back 
to  your  father,  tell  him  that  I  want  to  be  free  from  this  cruel  master," 
said  the  mother  dog. 

In  those  'days,  dogs  were  used  as  servants  to  carry  burdens  and 
pack  the  tipis  from  place  to  place;  therefore  they  were  valuable.  So 
the  errand  boy  ran  back  to  his  father  and  said :  ''She  says  that  her 
master  never  gives  her  anything  to  eat,  that  there  was  no  one  in  the 
tipi,  and  being  very  hungry,  she  tfien  stole  a  big  piece  of  fat  meat. 
Being  suspected  of  the  misdemeanor,  she  got  a  severe  whipping  for  it. 
Then  she  said  that  she  was  getting  tired  of  her  cruel  masters^and  de- 
sired to  be  liberated."  "Well,  in  view  of  the  facts  just  stated,  the 
desire  meets  my  approval.  Let  me  see — I  think  there  is  a  big  river 
which  has  plenty  of  water  and  timber  across  the  river  and  over  that 
divide.  We  can  all  go  and  live  happy  the  rest  of  our  days.  So  you 
may  run  back  and  tell  her  to  think  of  a  plan  to  get  away  at  night,"  said 
the  father.  So  the  errand  boy  ran  back  to  the  mother  dog  and  said  to 
her  secretly,  "My  father  thinks  that  your  idea  is  a  good  one ;  that  there 
is  a  big  river  over  the  divide  that  has  plenty  of  water  and  timber,  where 
we  can  all  live  the  rest  of  our  days.  And  in  order  to  make  a  success 
of  this,  he  wants  you  to  think  of  a  plan  of  getting  out  from  here  at 
night,"  said  the  errand  boy.  "Well,  I  am  so  glad  to  know  that  he  ap- 
proves of  it.  After  the  people  have  gone  to  sleep,  you  all  come  over 
with  your  father  and  carry  these  puppies  of  mine,  and  I  shall  bear 
some  burden  myself,  too,"  said  the  mother  dog.  So  this  errand  boy  ran 
back  and  told  his  father,  saying,  "She  said  that  we  must  all  go  over  to 
her  shelter  and  carry  away  those  little  ones  and  that  she  will  bear  the 
balance,"  said  the  errand  boy.  "Well,  get  ready,  boys,  and  let  us  go," 
said  the  father,  starting  ofif. 

So  they  walked  over  to  her  shelter  and  carried  off  the  little  ones 
under  their  arms,  and  the  mother  dog  followed  them.  After  getting  out 
from  the  camp-circle,  they  stopped  and  stood  all  together,  facing  the 
camp.  This  man  then  straightened  and  advanced  a  little  and  with  a 
loud  voice  howled  (cried)  with  a  long  continuous  cry.  In  a  short  time 
there  came  dogs  with  their  young  ones  to  this  man  and  his  children 
C seven  boys)  standing^with  a  mother  dog  and  young  ones.  While  the 
people  were  fast  asleep  this  man  and  seven  boys  witH  all  the  dogs^ 
started  ofif,  crossed  the  river,  and  went  over  the  divide  to  a  big  river 
in  perfect  safety. 

In  the  morning  one  old  man  cried  out,  saying,  "All  you  people^ 


224         Field  Columbian  Museum — ^Anthropology,  Vol.  V. 

get  up  and  see  what  is  the  trouble.  There  is  no  barking  of  dogs, 
neither  is  there  a  dog  in  sight.  I  am  telHng  you  this  fact  because  my 
dogs  are  all  gone.  Their  shelters  are  all  vacated.  What  has  become 
of  all  the  dogs?  Therefore  you  had  better  find  out  the  cause.  Just  a 
little  after  dark  there  was  the  cry  of  a  lone  dog  just  at  the  outskirts  of 
the  camp.  Think  about  that.  If  you  can  find  out  the  origin  of  the  dis- 
appearance of  our  dogs  see  the  man  who  knows  about  them.  We  all 
know  that  we  cannot  get  along  without  them.  All  of  you  people  had 
better  hurry  and  find  trace  of  them !"  The  people  went  out  of  their 
tipis  quickly,  searching  for  their  dogs,  but  they  were  all  gone.  That 
<lay  there  was  quite  an  excitement  and  much  fault  found  among  the 
people.  The  next  morning  spies  (young  men  by  twos),  were  sent  out 
into  various  directions  to  find  the  trail  of  the  dogs.  (It  was  found 
out  that  the  man  with  seven  boys  kd  the  dogs  away.)  A  good  many 
returned  home  with  a  smell  of  the  trail,  but  there  were  two  young  men 
who  had  crossed  the  river  and  went  over  the  divide,  to  go  to  the  river, 
which  was  often  spoken  of. 

In  reaching  the  broad  prairie  near  the  river,  they  saw  a  smoke 
coming  out  of  a  tipi,  which  stood  in  the  midst  of  the  timber.  ''There, 
there !  Don't  you  see  that  smoke  in  the  timber  and  that  white-looking 
tipi  too?"  said  one.  "Yes,  there  is  where  they  are  located.  Let  us 
keep  on  and  see  them,"  said  the  other  one.  So  they  kept  on  until  they 
reached  the  edge  of  the  timber.  They"  saw  long  poles  containing  fresh 
meat  and  dogs  at  play.  These  dogs  were  plump  and  active  and  very 
sensitive. 

As  soon  as  the  dogs  saw  them  they  made  a  terrific  charge  against 
their  arrival.  The  man  with  his  sons  were  inside,  feasting  on  fresh 
meat  and  feeding  the  dogs  all  they  could  eat.  The  dogs  were  about 
to  bite  these  young  men,  when  they  yelled  for  them  to  stop,  but  they 
kept  barking  at  them.  Seeing  that  the  dogs  were  in  earnest,  they  both 
squatted  down,  and  the  dogs  retreated  in  peace.  "Say,  partner,  we 
cannot  do  much,  for  those  dogs  are  too  fierce  and  bold.  Let  us  go 
back  and  tell  the  people  about  their  permanent  camp,"  said  one.  "All 
right,  maybe  they  can  plan  a  good  way  to  reach  them,"  said  the  other. 
So  they  both  returned  to  the  camp-circle  and  told  about  the  location  of 
their  camp. 

The  people  sent  four  young  men  to  see  and  coax  the  dogs  back  to 
the  camp.  So  these  four  young  men  started  off  toward  their  camp. 
By  noon  they  reached  the  edge  of  the  timber  and  saw  a  nice  looking  tipi 
in  the  midst  of  the  timber  and  a  herd  of  fat  dogs  at  play.  The  dogs, 
seeing  them  advancing  to  the  tipi,  made  a  terrific  charge  against  them. 


Oct.,  1903.       Arapaho  Traditions— Dorsey  and  Kroeber.        225 

In  spite  of  yelling  at  them  to  cease,  they  were  at  their  heels,  and  know- 
ing that  the  dogs  were  in  earnest,  they  then  squatted  down,  which 
made  the  dogs  retreat.  "Well,  well !  No  wonder  those  young  men  got 
back  disappointed,"  said  one.  "Yes,  partner,  we  had  better  go  back 
and  tell  the  people  about  the  conduct  of  the  dogs,"  said  the  other  one. 
So  they  all  returned,  much  disappointed. 

Reaching  the  camp,  they  told  the  people  that  they  could  not  get 
near  to  the  tipi  on  account  of  the  dogs.  "Well,  since  we  are  dependent 
on  the  dogs  for  various  purposes,  we  shall  have  to  send  more  young 
men  out.  It  is  possible  that,  sending  more  young  men  out,  we  may  suc- 
ceed getting  them  to  us,"  said  the  people. 

At  this  time  the  man  with  the  seven  boys  knew  that  the  people 
would  insist  on  inducing  a  reunion  with  them.  So  the  people  sent  six 
young  men  to  make  friendly  terms  with  the  man  and  boys.  In  other 
words,  the  dogs  were  the  ones  who  fought  the  men  and  kept  them 
from  reaching  the  tipi.  These  six  young  men  walked  slowly,  discuss- 
ing a  plan  to  reach  the  tipi.  Some  would  say  that  there  was  no  use  in 
going  to  the  tipi,  because  the  dogs  surely  would  bite  them.  Finally 
the  party  reached  the  edge  of  the  timber  and  cautiously  advanced  to  the 
tipi  premises.  While  they  were  coming  closer  to  the  tipi,  they  saw 
plenty  of  meat  hanging  on  poles  and  fat  dogs  at  play.  In  fact,  the  dogs 
were  hog  fat.  One  of  the  men  grunted  a  little  and  attracted  the  dogs' 
attention.  The  dogs  all,  seeing  the  men  advancing  to  the  tipi,  made  a 
plunge  at  them.  At  this  time  these  people  came  out  and  yelled  at  them, 
telling  them  to  leave  the  men  alone.  The  mad  dogs  then  retreated  to 
the  tipi,  but  kept  making  threats  at  them. 

"  After  the  men  had  reached  the  tipi  and  greeted  the  people  stand- 
ing in  front  of  the  tipi,  viewing  the  dogs,  they  said  to  the  visitors. 
'•'One  night  that  dog  was  unmercifully  treated  for  stealing  a  piece  of 
nice  fat  meat  from  his  master,  and  she  stole  it  because  she  was  quite 
hungry,  as  were  also  her  puppies.  So  to  get  justice  for  them  they  de- 
cided to  leave  for  gc  od.  But  since  you  are  in  earnest  for  a  reunion 
we  shall  let  you  all  come  in  and  take  a  feast  with  us,"  said  the  father 
of  the  seven  boys.  So  the  men  were  permitted  to  enter  this  dwelling- 
place  of  plenty,  and  they  ate  with  the  people  and  with  the  dogs  in  good 
faith  and  generosity. 

After  this  had  happened  at  this  lone  tipi  with  all  the  dogs,  they  all 
returned  to  the  camp  with  friendly  feelings.  All  the  dogs  Went  back 
to  their  respective  homes  with  better  spirits.  TEat  dog  who  was  badly 
abused  for  stealing,  went  back  to  her  shelter. 

Thus  good  feeling  prevailed  again.     The  people  then  started  on  a 


226        Field  Columbian  Museum — Anthropology,  Vol.  V. 

hunt  and  took  these  dogs  along.  Toward  the  close  of  the  day  they  re- 
turned with  dogs  well  loaded  with  beeves.  This  mother  dog  who  got 
punished  was  given  fat  pieces  of  meat  the  first  thing,  as  also  were  all 
the  dogs.  .So  the  dogs  remained  to  this  day.  The  people  went  after 
buffalo  once  and  then  peace  was  declared. — D. 

Told  by  River-Woman.    Cf.  Nos.  90  and  gi. 

93. — The  She  Bear  and  the  Two  Brothers. 

There  were  two  brothers  who  had  had  no  experience  with  women. 
These  boys  were  out  in  the  prairie  one  day,  and  while  they  were  con- 
sulting each  other  on  such  topics,  they  saw  at  a  distance  a  person  walk- 
ing about ;  they  were  somewhat  attracted.  This  person  walked  over 
the  divide,  and  the  boys  watched  closely  to  see  if  he  came  out  of  the 
divide,  but  he  did  not  appear.  So  the  boys  went  over  to  the  divide  where 
this  person  had  gone,  and  after  loo4<ing  into  the  woods  along  the  creek 
they  saw  a  black  creature  lying  under  the  shade  of  a  tree.  They  stopped 
and  questioned  each  other.  Finally  they  concluded  to  find  out  what 
sort  of  a  creature  it  was.  So  one  brother  took  ofi"  his  clothes  and  went 
to  see  the  creature.  This  young  man  walked  very  slowly ;  on  reaching 
the  creature  he  saw  that  it  was  a  black  she  bear.  The  bear  lay  on  its  back 
like  a  woman,  fast  asleep.  The  bear  did  not  awake,  but  kept  snoring 
away.  So  this  boy  got  up  satisfied,  and  went  back  to  his  brother. 
"Say,  brother,  get  ready,  and  let  us  get  away.  That  animal  is  power- 
ful," said  he.  So  he  put  his  clothes  on  again.  Both  started  off  toward 
home.  The  boys  were  about  home,  when  they  looked  back  and  saw 
She-bear  was  following  them. 

When  this  bear  wakened  she  smelled  a  human  being's  presence. 
She  tracked  their  trail  from  herself  to  the  place  where  the  boy  had  un- 
dressed, then  she  followed  them  closely,  until  they  had  arrived  at  a 
camp-circle.  Inside  the  circle  the  boys  took  a  zigzag  way  through  the 
camp  to  dim  the  scent  of  their  trail,  and  therefore  get  away.  But  the 
bear  kept  on  the  trail  until  she  reached  the  tipi  where  the  boys  went 
in.  Then  she  slowly  walked  to  the  bed  of  the  boys  and  separated  them 
and  lay  on  the  bed  between  them. 

In  the  morning  the  boys  were  sleeping  rather  late  and  the  father 
Vv'as  calling  them  to  get  up  to  drink  and  eat  their  food.  Finally  they 
got  up,  and  there  was  a  bear  with  them.  The  boy  who  had  had  connec- 
tion with  the  bear  went  out,  and  the  bear  followed  him.  The  father 
put  up  a  tent  outside  for  the  boys  and  the  bear,  and  a  big  council  was 
held  to  decide  on  the  best  way  to  get  rid  of  the  animal.     It  was  de-- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       227 

cided  to  kill  the  bear.  So  when  these  boys  were  sleeping  sound,  about 
midnight,  and  when  the  bear  was  also  asleep,  a  company  of  Dog  Sol- 
diers came  along  and  killed  her. — D. 

Told  by  Francis  Lee.    Said  to  have  been  obtained  Irom  the  Sioux. 

.  94. — The  Adulterous  Bear.^ 

There  was  a  man  whose  wife  often  wanted  to  sleep  at  the  back  of 
the  bed.  Her  husband,  suspecting  her,  wanted  her  to  take  the  front  of 
the  bed  towards  the  fire.  One  night  he  went  out  for  a  considerable 
time  and  came  back  late  very  slowly  and  quietly.  He  saw  that  some 
one  had  just  put  his  head  and  half  his  body  into  the  tent.'  Then  the 
man  walked  softly  up  to  the  person  to  see  who  it  was.  To  his  surprise 
it  was  a  bear,  as  he  could  see  by  the  feet.  Then  he  went  back  slowly 
and  quietly  and  told  his  brother.  "'Get  your  gun  and  hide  yourself  at 
a  short  distance  from  the  tent.  I  will  go  inside.  When  the  bear  flees, 
shoot  him."  Then  he  went  in.  and  when  the  bear  fled  the  brother  shot 
him  and  wounded  him,  but  did  not  kill  him,  and  the  bear  escaped. 
The  husband  said  to  his  wife,  "This  is  why  you  wanted  to  sleep  toward 
the  outside.  You  have  been  guilty  with  the  bear.  Now  we  have  found 
you  out  and  you  shall  go  with  him."  He  took  the  gun  from  his  brother 
and  shot  her  dead.  The  bear  reached  the  mountains  and  showed  his 
wound  to  the  ether  bears  and  told  them  of  it.  They  became  angry  on 
account  of  his  injury.  They  summoned  each  other,  and  assembled,  and 
began  to  attack  the  entire  camp  of  the  people.  They  killed  a  number 
of  them.  Then  the  people  got  their  bows  and  arrows  and  fought  them. 
The  bears  had  killed  part  of  the  people,  but  now  were  frightened 
off.— K. 

95. — The  Bear  and  the  Old  Men. 

Two  old  men  were  sleeping  in  a  tent  with  their  backs  to  the  fire. 
A  bear  came  in,  saw  them,  and  taking  a  burning  stick  from  the  fire, 
touched  one  of  them  on  the  back.  "Stop  your  foolishness,"  said  the 
man  who  had  been  burned.  "It  must  have  been  a  spark.  I  did  not 
touch  you,"  said  the  other.  The  bear  was  outside  laughing.  After  a 
time  he  came  in  again  and  burned  the  other's  back.  "Stop  that,"  said 
the  old  man ;  "you  are  trying  to  do  to  me  what  you  mistakenly  think 
1  have  done  to  you."  The  other  denied  it ;  they  grew  angry  and  took 
up  stone  mauls  and  began  to  fight.    The  bear  went  off  laughing.' — K. 

'  Informants  J. 

'  Probably  under  the  edge  of  the  tent. 

^  For  a  similar  idea  cf.  Russell,  Journ.  Am.  Folk  Lore,  XI.  269  (Jicarilla  Apache),  and  Hoffman, 
Ann.  Rep.  Bur.  Ethn.,  XIV,  213  (Menomini). 


228         Field  Columbian   Museum — Anthropology,  Vol.  V. 

96. — The  Bear  who  painted  Himself/ 

A  number  of  men  who  were  traveling  for  war  went  to  a  certain 
place  to  obtain  yellow  paint.  As  they  were  on  a  high  bank  they  saw  a 
bear  at  the  edge  of  the  stream  below  them.  He  was  painting  himself 
with  yellow  paint.  He  drew  streaks  over  liis  cheeks,  down  over  his 
eyes,  and  marked  each  of  his  shoulders  with  his  opposite  paw. 
Then  he  looked  at  himself  in  the  water.  .  Then  he  painted  his 
forehead  and  tEe  back  of  his  head,  his  sides,  and  his  hips ;  and  then  he 
drew  a  stripe  from  his  moutfi  down  his  throat  over  his  chest.  One  of 
the  men  cried,  "What  are  you  doing,  ugly  one?"  Then  the  bear  cried 
out  like  a  person,  defecated,  and  ran  off. — K. 

97. — The  Deceived  Bear.* 

There  was  a  war  party.  As  they  were  leaving  a  river,  they  saw  a 
bear  coming  down  the  trail  towards  them.  They  prepared  to  ambush 
him  and  got  ready  to  shoot.  One  of  the  men  went  back  to  the  river, 
rubbed  himself  with  mud,  and  lay  down.  The  bear  came,  found  him, 
touched  his  chest,  and  felt  no  breathing.  He  touched  his  belly  and 
sides,  l3Ut  the  person,  did  not  laugh.  He  touched  his  temples,  but  felt 
nothing  moving.  Penem,  cum  eius  caput  nudasset,  mulcavit,  sed  etiam 
tum  mollis  erat.  Postea  corpus  in  os  volvit  ungulamque  in  anum 
oderans  inseruit.  Just  as  he  was  about  to  drag  the  body  ofiF,  the  man 
opened  his  eyes,  seized  the  bear  by  the  "ears  and  swung  himself  about ; 
the  others  came  shouting,  but  the  bear,  excremento  in  omnis  partes 
eflfuso,  fled  and  escaped,  If  the  man  had  moved  or  given  a  sign  of  life, 
the  bear  would  have  killed  him. — K. 

98. — The  Bear  and  the  Skunk. 

One  day  Bear  was  going  along  the  road,  and  met  Skunk,  loping 
toward  him.  Both  stopped  a  certain  distance  apart.  "You  may  get  out 
of  my  road,  for  it  is  mine,"  said  Bear.  "Oh,  no !  You  had  better  get 
out  of  it,  for  it  belongs  to  me,"  said  Skunk.  "Well !  do  you  mean  to  say 
that  I  should  get  out  of  this  road  ?  Do  you  know  that  I  am  a  powerful 
beast?  You  are  such  a  small  beast  to  attack  me.  If  you  don't  want 
to  get  hurt,  get  out  of  my  road,"  said  Bear.  "Well,  coming  to  claim 
this  road,  you  play  foul.  Understand  that  I  too  am  a  powerful  beast, 
therefore  you  had  better  leave  this  road,"  said  Skunk.  "Oh,  you  are 
too  small  to  tackle  me,"  said  Bear.    "Yes,  I  mean  what  I  said.    Get  out 

'Informants.]. 
'  Informants  J. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       229 

of  my  road,''  said  Skunk.  "You  cannot  do  much,  such  an  ugly  creature 
as  you  are,  having  small  eyes  and  face,  coming  to  claim  this  road.  I 
tell  you  to  get  off  this  road,"  said  Bear.  "Oh,  no !  you  cannot  make  me 
get  out  of  tEis  road,  and  you  cannot  kill  me  either.  There  is  only  one 
vital  spot  about  me,"  said  Skunk. 

Bear;  seeing  a  chance  to  get  the  best  of  Skunk,  asked  Skunk  to 
tell  him  of  the  vital  spot.  "Well  then,  show  me  the  vital  spot,  then  I 
will  leave  you  alone,"  said  Bear.  ""When  they  want  to  kill  me,  they 
get  behind  me,  and  look  closely  at  my  rectum,"  said  Skunk.  "Well, 
then,  turn  around  and  let  me  look  in,"  said  Bear.  Skunk  then  gave 
a  sharp  turn  and  lifted  its  tail  and  opened  his  rectum,  and  told  the  bear 
to  come  and  look  at  it  closely.  "Now  if  you  really  want  to  kill  me, 
open  your  eyes  wide  and  take  a  good  glance  and  I  will  be  dead,"  said 
Skunk. 

So  Bear,  wishing  to  get  rid  of  him,  walked  behind  him  and  stooped 
down  and  took  a  good  glance.  Skunk  defecated  into  both  of  Bear's 
eyes.  He  staggered  off  from  the  road,  holding  his  eyes,  and  cried 
for  help.  The  sting  being  to  much  for  him,  he  rolled  and  rolled 
on  the  ground,  while  Skunk  yelled  for  victory  and  took  a  run  on  the 
road. 


The  dispute  over  the  ownership  of  the  road  or  trail  and  the  result 
shows  the  approach  of  the  disease  and  the  healing  power.  Bear  re- 
sembles the  plague  and  the  skunk  the  medicine-man.  In  all  the  treat- 
ments upon  the  sick,  the  spitting  of  the  medicinal  weeds  and  herbs  is 
often  employed,  after  the  skunk's  action  on  the  bear.  The  methcd  is 
used,  even  in  the  ceremonial  lodges.  The  medicine-men  use  the  skunk 
hide  for  their  bags.  The  road  which  the  skunk  took  possession  of  is  the 
white  streak  on  its  back. 

When  a  person  gets  stung  from  a  skunk,  of  course  it  is  very  pain- 
ful to  the  eyes.  Immediately  the  person  calls  for  an  old  moccasin,  hav- 
ing a  strong  odor,  and  looks  in  with  his  eyes  wide  open.  The  eyes  are 
cleansed  again  by  the  odor  of  the  moccasin.  It  answers  for  eye-water. 
— D. 

Told  by  Francis  Lee.  In  an  Osage  tale,  Opossum  causes  the  death  of  Skunk  in  a  similar 
manner. 

99. — The  Quarreling  Porcupines.* 

A  party  of  young  men  who  were  on  the  war-path  camped  for  the 
night.  Next  morning  they  heard  a  woman  crying  in  the  brush  near 
the  bank  of  the  creek.    They  said,  "There  must  be  an  enemy  near  us." 

'  Informants  J. 


230        Field  Columbian  Museum- — Anthropology,  Vol.  V. 

So  tfiey  sent  out  scouts,  while  they  got  ready  and  prepared  their  horses. 
Then  they  surrounded  the  brush.  One  of  the  scouts  saw  two  porcu- 
pines sitting  up  like  persons.  The  male  was  at  the  right.  Soon  they 
saw  him  strike  the  female  with  his  left  hand.  He  struck  her  repeatedly, 
looking  angrily  at  her.  She  cried.  The  man  motioned  to  the  others 
to  come  and  look.  Then  one  of  them  said  aloud :  "What  are  you 
doing,  bad  man?"  The  porcupines  looked  up  and  started  to  run 
off.— K. 

100. — The  Painted  Porcupine. 

Early  in  the  autumn  there  was  a  big  camp-circle  near  the  thick 
timber.  The  people  were  having  a  prosperous  year.  The  women  had 
plenty  to  do  at  home  scraping,  tanning,  painting  and  quilling  hides. 
But  porcupine  quills  were  very  scarce  among  the  women. 

In  a  certain  family  the  wife  was  doing  much  quilled  work,  but 
didn't  have  enough  quills  to  finish  her  "vow"  (work).  This  family  had 
a  handsome  daughter,  who  was  very  thoughtful  and  good  natured  to 
her  parents.  Having  heard  of  a  painted  porcupine,  she  said  to  her 
parents  one  day:  "Surely  my  dear  mother  has  not  enough  quills  for 
her  work ;  I  am  going  out  to  look  for  that  painted  porcupine  and  plead 
for  marriage  in  your  behalf ;  you  know  that  I  have  no  desire  for  a 
companion,  but  under  the  circumstances  I  am  willing  to  offer  myself  to 
him ;  in  the  mean  time  you  can  gather  quills  and  try  to  make  out  with 
what  you  have,  mother,"  So  this  young  woman  started  off  and  sought 
for  a  companion  until  she  had  reached  the  home  of  the  painted  por- 
cupine. 

"I  have  come  over  to  offer  myself  to  you ;  my  dear' mother  is  out  of 
quills  at  a  very  important  time;  it  is  my  sincere  desire  to  marry  you 
so  that  you  may  be  a  help  to  me  and  to  my  parents,"  said  the  young 
woman  pitifully.  After  some  time  in  consideration  of  the  proposal  the 
painted  porcupine  accepted,  and  they  became  a  happy  couple. 

One  day  while  they  were  both  outside  of  their  tipi,  sunning  them- 
selves, the  porcupine  laid  his  head  across  the  lap  of  his  new  wife,  and 
said:  "Now  you  can  go  to  picking  my  quills  (lousing)  and  deliver 
them  to  your  mother ;  at  this  time  of  the  year  I  have  plenty  of  quills, 
but  late  in  the  summer  I  have  very  few,  so  bear  in  mind  that  I  cannot 
furnish  many  during  the  hot  seasons,  but  I  am  ever  providing  during 
the  fall  and  winter,"  said  Painted-Porcupine.  So  the  wife  began  to 
pick  the  colored  quills  and  fill  up  the  bladder  bags  and  took  them  to 
her  mother.  "Well,  I  am  so  glad  to  get  them ;  you  may  tell  your  hus- 
band that  I  fully  appreciate  his  favor  and  kindness,"  said  the  mother. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       231 

taking  several   bags   of  porcupine  quills  which   were  colored   white, 
red,  yellow  and  green. 

After  this  married  daughter  had  informed  her  parents  in  regard  to 
the  ways  of  hjer  husband  she  went  back  to  him.  Thus  the  women 
still  adhere  to  the  various  colors  of  quills  for  ornamenting  wearing 
apparel,  etc. 


The  young  woman  married  Painted-Porcupine  in  order  to  be  sup- 
plied with  quills,  already  prepared — i.  e.,  to  a  well-to-do  man,  that  had 
a  good  home  and  attractive  surroundings. — D. 

Told  by  River-Woman. 

loi. — ^Thunder-Bird  and  White-Owl. 

When  they  were  in  camp  White-Owl  and  Thunder-bird  (the  sum- 
mer bird)  challenged  each  other  for  an  exhibition  of  their  powers.  So 
Thunder-bird  started  up  clouds,  black  as  coal,  making  a  tremendous 
noise  and  great  wind.  White-Owl  (the  winter  bird)  started  its  white 
looking  clouds,  which  moved  fast  and  thick,  the  clouds  flying  very  low 
and  blowing  with  a  piercing  wind.  Now  the  black  clouds  and  the 
white  clouds  met,  but  the  white  clouds  of  the  white  bird  scattered  snow, 
which  drifted,  so  that  there  was  a  blizzard  and  nothing  could  be  seen, 
and  everything  was  frozen  up.  So  the  white  bird  gained  the  day  and 
was  considered  the  most  powerful. — D. 

Told  by  Greasy-Face.    Found  also  among  the  Pawnee,  Wichita,  and  Crows. 

102. — Raw-Gums  and  White-Onvl-Woman. 

There  was  a  camp-circle  near  the  river.  The  ground  was  covered 
with  snow  and  there  prevailed  sharp  winds. 

In  a  family  there  was  a  young  baby  just  born.  Both  parents  were 
very  fond  of  the  new  baby.  As  is  the  custom,  this  baby  was  nicely 
wrapped  up  with  buflfalo  chips,  remnants  of  buffalo  hide  and  other 
pieces  of  skin  of  animals. 

The  young  baby  was  growing  fast  and  was  plump,  and  at  times 
very  noisy,  especially  in  the  fore  part  of  the  night.  Of  course  the 
parents  would  do  all  they  could  to  calm  him,  but  he  would  cry  freely 
until  perfectly  exhausted  and  then  go  to  sleep.  Early  in  the  morn- 
ing, when  the  old  folks  got  up,  they  saw  their  baby  nearly  out  of  his 
cra,dle,  but  still  sound  asleep.  "Well,  well ;  I  am  so  surprised  to  see 
our  baby  so  lively.  Surely  he  is  doing  well  and  you  can  see  that  he 
has  tried  to  get  out,"  said  the  wife,  smiling  as  she  began  to  unwrap 
him.     The  child  was  gentle  of  disposition  during  the  day  and  slept 


232        Field  Columbian  Museum — Anthropology,  Vol.  V. 

most  of  the  time.  When  the  night  came  on,  the  mother  again  wrapped 
the  baby  as  usual  and  placed  him  to  sleep.  Finally  the  parents  retired, 
lying  on  each  side  of  their  child. 

Some  time  during  the  night  this  child  got  out  of  his  cradle,  and 
wandered  off.  Towards  dawn  he  would  come  back  to  his  cradle 
without  disturbing  his  parents.  In  the  morning  when  the  parents  got 
up  they  again  saw  their  child  nearly  out  of  the  cradle,  but  still  sound 
asleep.  "Oh !  my  dear  child  is  so  active  and  thriving.  Just  look  at  his 
broad  breast  and  arms,"  said  the  wife,  as  she  at  this  time  started  the 
fire.  "Yes,  Re  is  quite  a  boy  now,"  said  the  husband.  The  young  baby 
was  still  asleep.  Late  in  the  day  he  awoke  and  began  to  cry,  but  closed 
his  lips  tightly.  After  the  mother  had  unwrapped  him  he  moved  his 
hands  and  feet  continually  and  gazed  out  of  the  top  of  the  tipi  into  the 
deep  atmosphere.  Early  at  night  the  mother  again  wrapped  the  child 
comfortably  and  placed  it  to  sleep.  After  the  folks  had  spent  some 
time  chatting  and  telling  stories  they  both  retired. 

After  they  had  gone  to  sleep  the  baby  got  out  of  his  cradle  and 
wandered  off.  Again,  in  the  morning,  they  found  it  partly  in  the 
cradle,  still  sound  asleep. 

Before  leaving  their  breakfast  they  heard  across  the  camp-circle 
much  weeping  and  wondered.  Another  chief  had  died  early  in  the 
morning. 

Since  this  baby  was  born  frequent  deaths  occurred  at  night  among 
the  good  classes  of  people.  The  people  began  to  wonder  at  it,  and 
prayed  for  the  discontinuance  of  lamentations.  During  the  day  this 
young  baby  was  exceedingly  joyful,  but  closed  his  lips  most  of  the  time. 
The  parents  began  to  suspect  the  child  at  this  time,  because  he  would 
be  sleeping  yet,  when  people  were  stirring  about.  They  decided  to 
watch  him  during  the  night,  but  somehow  they  could  not  keep  awake. 

The  next  night  the  mother  wrapped  the  baby  and  placed  it  to  sleep. 
Both  the  father  and  the  mother  lay  on  each  side  of  their  child,  so  as 
to  find  out  its  strange  way.  For  a  long  time  they  kept  awake,  watching 
their  child.  Towards  midnight  they  went  to  sleep  ;  and  the  young  child, 
hearing  his  parents  snoring  away,  worked  himself  gradually  out  of 
his  cradle  and  wandered  off.  In  the  morning  when  the  parents  got  up 
this  young  baby  was  snoring  with  elevated  head  and  mouth  closed. 

WEile  they  were  eating  their  breakfast,  and  occasionally  glancing 
at  the  child,  the  mother  saw  him  open  hfs  mouth,  and  she  saw  in  his 
teeth  fresE  morsels  of  human  flesh.  "Say,  man,  turn  and  look  at  those 
teeth  with  morsels  of  human  flesh.  There  is  the  identical  person  who 
kills  those  chiefs.    The  baby,  though  human  in  form,  must  be  a  mys- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       233 

tery,"  said  the  mother  to  her  husband.  After  the  mother  unwrapped 
the  child  it  began  to  stretch  itself  and  work  its  limbs  all  day  long. 
Of  course  he  would  go  to  sleep  at  intervals. 

At  this  time  the  parents  both  slept  during  the  day,  in  order  to  find 
out  the  strange,  disposition  oT  the  child.  Night  came  and  the  mother 
wrapped  the  baby  rather  tightly  and  placed  it  in  the  center  of  the  bed 
to  sleep.  When  all  the  people  had  gone  to  sleep  and  all  the  lights  in 
the  camp  were  out,  the  parents  pretended  to  go  to  sleep,  lying  on  each 
side  of  their  child.  Late  in  the  night  this  young  baby.  Raw-Gums, 
woke  up  and  fretted  and  cried  loudly,  but  these  parents  both  snored. 
Raw-Gums,  believing  they  were  both  sound  asleep,  went  his  way, 
slowly  leaving  his  cradle.  At  times  he  would  look  to  see  if  they  were 
really  sound  asleep.  Raw-Gums  then  took  his  pieced  buffalo  robe  and 
went  out  toward  a  chief's  tipi.  This  chief  was  the  only  surviving  ruler 
of  the  tribe,  and  there  was  much  lamentation  among  the  people  on 
account  of  the  recent  losses. 

Shortly  after  Raw-Gums  had  gone,  the  parents  peeped  through 
the  breastpin  holes  of  their  tipi  and  watched  their  child.  "Just  look 
at  him,  will  you?  He  is  such  a  mysterious  being,  and  we  have  got  to 
do  something  to  prevent  him  from  doing  his  wrong  deeds,"  said  the 
wife,  with  deep  breath.  "Well,  yes,  we  shall  plan  to  get  rid  of  him 
soon,  before  he  kills  any  more,"  said  the  husband.  Raw-Gums  walked 
briskly  to  the  chief's  tipi  and  entered  it.  At  this  time  of  night  there 
was  a  deep  calm  in  the  camp;  even  the  dogs  were  sound  asleep. 

The  parents  watched  the  child  closely  until  he  came  out,  car- 
rying the  chief  in  his  arms  toward  the  river.  "Say,  look  at  him,  with 
that  big  man  in  his  arms !"  said  the  wife.  "Yes,  I  think  he  is  a  dread- 
ful being ;  watch  him  closely,  to  see  what  he  will  do  with  the  man," 
said  the  husband. 

Raw-Gums  ate  this  chief's  flesh  and  left  only  the  bones.  How 
Raw-Gums  killed  the  chiefs  was  a  mystery.  The  parents  saw  him 
climbing  the  cottonwood  snag,  which  had  square  edges  at  the  top,  and 
drop  the  remnant  of  the  chief  into  the  body  of  the  snag.  This  snag 
was  hollow  from  top  to  bottom.  After  they  had  se^n  wliat  their  child 
was  doing  at  that  time  of  night,  they  both  went  to  sleep.  About  twi- 
light Raw-Gums  went  back  t6  the  tipi  and  entered.  Walking  slowly 
toward  the  bed,  and  breathing  easily,  he  managed  to  get  back  to  his 
own  cradle  without  disturbing  the  parents ;  but  they  both  heard  him 
entering  the  tipi,  and  lay  awake. 

After  the  parents  had  noticed  the  child's  deed  with  the,  chief,  they 
were  so  afraid  that  they  slept  in  bed  watching  the  child  for  fear  of 


234        Field  Columbian  Museum — Anthropology,  Vol.  V. 

being  injured.  Just  as  soon  as  the  sun  had  risen,  they  got  up  from 
bed,  and  the  wife  made  the  fire. 

"While  the  child  is  still  sleeping,  please  boil  enough  beef  this 
morning  and  clean  out  the  tipi  and  spread  some  mats  for  seats,"  said 
the  husband  to  his  wife.  So  his  wife  hurried  in  preparing  the  food, 
and  soon  got  it  ready.  Raw-Gums  was  still  sleeping,  all  wrapped  up, 
when  the  invitation  was  announced  to  the  men  to  assemble  in  this  tipi. 
When  the  men  had  seated  themselves  they  were  in'somewh'at  gloomy 
spirits,  because  another  chief  had  recently  died.  This  invitation  was 
an  unusual  thing,  because  in  the  camp  they  were  still  mourning. 

"Well,  young  men,  I  have  this  day  called  you  together  in  order 
to  decide  on  the  best  plan  to  get  rid  of  this  child.  Our  chiefs  have 
been  taken  away  by  this  cruel  child.  How  he  kills  them  is  a  mystery. 
But  we  have  good  ,proof ,  for  we  saw  pieces  of  human  flesh  remaining 
in  his  teeth.  Until  lately,  while  he  has  slept,  his  mouth  has  always 
been  closed,  but  yesterday,  while  we  were  eating  our  breakfast,  my 
wife  called  me  to  look  at  his  teeth,  and  to  my  surprise  I  saw  that  some 
time  he  had  eaten  human  flesh.  Then  my  wife  and  I  slept  all  day  and 
watched  him  last  night  until  he  got  out  of  his  cradle  and  went  to  that 
chief^s  tipi.  After  he  had  done  some  act  inside,  he  came  out,  carrying 
the  remnant  of  the  man  to  the  river.  Reaching  a  cottonwocd  snag, 
he  climbed  it  with  the  body  and  dropped  the  body  in  the  hole  in  the 
snag.  When  we  both  saw  him  doing  this  we  began  to  be  afraid  of 
him.  Now,  since  you  men  are  supposed  to  correct  the  evils  and  sup- 
press disorder  and  violence  in  the  tribe  and  camp-circle,  I  want  you 
to  consider  and  devise  a  plan  to  get  rid  of  this  cannibal  child,"  said 
the  husband. 

After  the  man  had  informed  the  men  who  had  killed  the  chiefs, 
they  were  very  much  amazed  and  said  nothing  for  some  time.  Finally 
they  left  it  all  entirely  with  the  father,  and  told  him  to  punish  his  child 
in  the  best  way.  So  after  the  men  had  eaten  the  feas't  provided  and 
had  gone  back  to  their  respective  tipis  in  despair,  the  father  told  his 
wife  to  provide  him  with  fat  from  the  tripe  and  unwrap  the  child. 
Without  much  conversation  with  his  wife,  in  order  to  prevent  the 
child  from  knowing,  he  then  carefully  wrapped  this  baby  with  the  fat, 
and  with  all  his  might  threw  it  out  of  doors,  and  at  the  same  time  he 
called  the  dogs  to  plunge  for  it. 

When  Raw-Gums  lighted  on  the  ground,  he  became  a  young  man, 
wearing  his  remnant  buflfalo  robe,  and  began  to  dance  around  the  cir- 
cle, singing  thus  :     "A  skeleton  !    A  skeleton  !" 

When  the  bereaved  families  heard  about  Raw-Gum's  conduct  and 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       235 

the  disposition  of  the  chiefs'  bodies,  they  went  to  the  Cottonwood  and 
cut  it  down.  At  the  foot  of  this  hollow  snag  they  found  the  skeletons 
of  their  chiefs.  The  people,  seeing  that  Raw-Gums  was  an  extra- 
ordinary man,  and  on  account  of  the  recent  mourning  among  the  peo- 
ple, broke  camp  and  left  the  locality. 

When  the  people  had  deserted  the  place,  an  old  woman,  White- 
Owl- Woman,  came  to  the  place.  "Well,  I  am  so  glad  to  see  you ;  did 
you  see  me  coming?"  said  old  White-Owl- Woman.  "Yes,  I  am  en- 
joying myself  on  this  old  camp-ground,"  said  Raw-Gums.  "Let  us 
challenge  each  other  to  an  exhibition  of  power.  We  will  erect  a  blue 
stem  (grass)  and  burn  it  at  the  bottom.  If  this  blade  of  grass  falls 
toward  you,  then  you  will  have  to  seek  for  good  food,"  said  old  White- 
Owl-Woman.  "All  right,  I  am  up  to  all  kinds  of  fun,"  said  Raw- 
Gums.  So  old  White-Owl-Woman  made  the  fire  and  staked  the  blue 
stem  and  started  it  to  burn  at  the  bottom.  The  blue  stem  burned  and 
fell  toward  Raw-Gums.  He  then  at  once  got  up  and  went  to  the  de- 
serted camping  places  and  brought  in  a  good  dried  beef,  with  some  ten- 
dejrloin  fat  and  gave  it  to  old  White-Owl- Woman,  who  ate  it.  After 
she  had  eaten  the  beef,  she  staked  another  blue  stem  by  the  fire  and 
started  to  burn  it,  and  it  fell  toward  her.  She  then  got  up  and  went 
to  the  deserted  places,  and  in  a  short  time  brought  in  tenderloin  and 
dried  beef  with  thick  fat,  and  gave  it  to  Raw-Gums,  who  at  once  ate 
it.  Again  she  staked  a  blue  stem  by  the-  fire  and  it  burned  at  the 
bottom,  falling  towards  the  young  man.  Raw-Gums  then  got  up  and 
went  away  to  a  deserted  place  and  soon  brought  in  a  nice  fat  roll  of 
pemmican,  mixed  with  berries,  and  gave  it  to  old  White-Owl-Woman, 
who  at  once  ate  it.  "You  are  a  good  one,  grandchild,"  said  old  White- 
Owl-Woman,  who  at  the  same  time  broke  off  another  blue  stem,  staked 
it  and  burned  it  at  the  bottom.  This  stem  fell  toward  old  White-Owl- 
Woman.  "Well,  I  cannot  help  it,  the  blue  stem  burqed  and  fell  over 
to  me.  So  I  have  to  go  out  and  provide  the  food,"  said  she.  So  she 
went  about  the  deserted  places  and  soon  brought  in  a  delicious  roll  of 
pemmican,  mixed  with  berries,  and  delivered  it  to  Raw-Gums.  Raw- 
Gums  received  it  and  ate  it  with  much  relish. 

"Now,  dear  grandchild,  I  shall  ask  some  more  questions,  and  if 
you  can  answer  them  I  then  shall  consider  that  you  are  a  powerful  man 
with  intelligence.  In  the  first  place,  can  you  tell  me  what  is  the  most 
essential  article?"  said  old  White-Owl-Woman.  "Well,  there  is  only 
one  article  which  I  consider  to  be  essential  for  all  purposes,  and  that  is 
a  moccasin,"  said  Raw-Gums.  "That  is  very  good,  dear  grandchild," 
said  old  White-Owl-Woman.    Raw-Gums  was  impatient.     "Say,  dear 


236        Field  Columbian  Museum — Anthropology,  Vol.  V. 

grandchild,  what  is  it  that  never  gets  tired  motioning  people  to  come 
over  ?"  said  old  White-Owl-Woman,  hastily.  "Let  me  see — oh !  It 
is  the  ear-flaps  of  the  tipi  that  wave,  people  to  come,"  said  Raw- 
Gums,  clearing  his  throat.  "Now,  can  you  tell  me  what  it  is  that  never 
gets  tired  of  standing  in  an  upright  position,  and  is  very  attentive  on 
all  occasions?"  said  old  White-Owl-Woman.  "Well,  old  woman,  I 
cannot  think  of  any  But  tipi  pins,  they  never  get  tired  of  listening,  and 
always  are  waiting  to  hear  more,"  said  Raw-Gums.  "Well,  dear 
grandchild,  what  is  it  that  has  two  paths  ?"  "Ha,  ha !  It  is  the  nose ; 
there  is  no  other  thing  that  bears  two  holes,"  said  Raw-Gums.  "Which 
travels  fast?"  said  old  White-Owl- Woman,  lazily.  "It  is  the  brain 
(thought)  that  travels  swiftly  and  at  great  distance,"  said  Raw-Gums. 
"What  animal  is  harmless  to  all  ?"  said  old  White-Owl- Woman.  "Well, 
the  most  harmless  creature  is  a  rabbit,  and  its  color  signifies  purity  and 
benevolence,"  said  Raw-Gums,  with  louder  voice.  "Which  of  the  two 
hands  is  the  most  useful?"  asked  old  White-Owl- Woman.  "Let  me 
see — oh,  yes,  it  is  the  left  hand,  because  it  is  harmless,  pure  and 
holy,"  said  Raw-Gums, 

"Well,  grandchild,  you  have  answered  my  questions  readily,  and 
so  thi's  day  is  a  glory  to  you.  You  may  now  strike  my  head  at  the 
top,"  said  old  White-Owl-Woman,  stooping  down.  Raw-Gums  then 
struck  her  head  with  a  stone  sledge  and  burst  her  skull,  and  so  scat- 
tered the  brains,  which  was  the  snow,  melting  away  gradually.  That 
is  why  there  is  a  season  of  vegetation. 


Raw-Gums  was  a  cannibal,  though  an  infant. 

If  the  old  woman  had  not  been  conquered  there  would  have  been 
snow  all  the  time.  This  story  teaches  that  people  must  not  tell  false- 
hoods against  their  companions,  neighbors  and  relatives.  When  a 
person  has  a  large  family,  and  people  talk  much  of  him,  his  family  de- 
creases in  number,  and  thus  is  eaten  up  gradually. — D.  ■ 

Told  by  River-Woman.  For  another  version,  see  No.  loi.  A  similar  verbal  contest  is  found 
in  a  Pawnee  tale  entitled  "  Speaks-Riddles  and  Knows-how-to-Solve." 

103. — The  Skunk  and  the  Rabbit.^ 

The  skunk  was  going  on  the  trail  just  as  day  was  breaking.  The 
rabbit  came  along  the  samie  trail.  Each  blocked  the  other's  way.  "Get 
out  of  my  course,  my  friend,"  said  the  >skunk ;  "step  aside !  I  tell 
you  I  shall  go  where  it  is  my  intention  to  go  "  "Why  should  I  leave 
the  path?    I,  too,  am  traveling  this  trail.    Step  aside  yourself !    Come, 

'  Informant  A;  text. 


Oct.,  1903.      Arapaho  Traditions — Dorsey  and  Kroeber.       237 

you  are  slow,  while  I  am  in  haste !"  said  the  rabbit.  "Not  so !  No !" 
said  the  skunk.  "You  step  aside !  I  will  go  where  I  mean  to,  old  man. 
Come,  get  out  of  my  way !  Be  quick !  You  are  keeping  me,  1  want  to 
go  on."  "By  no  means !  Step  aside  yourself,  old  man,"  said  the  rabbit. 
"Well,  let  me  do  something  for  you.  Your  eyes  are  bad,  you  cannot 
see.  You  cannot  see  my  coming.  I  tell  you  my  eyes  are  good.  Just 
look  at  them,  old  man.  They  are  good  and  small.  I  can  see  even  under 
the  ground.  Well,  shall  I  do  anything  for  you?  Your  eyes  are  bad. 
Come."  The  skunk  turned  and  stuck  out  his  tail.  "Come  up  close, 
look  right  at  it,  don't  be  afraid !  Stand  near  and  look  closely.  Are 
you  close  up  now?"  "Yes,"  said  the  rabbit,  and  the  skunk  discharged 
against  him.  Oh !  The  rabbit  jumped  aside,  it  smarted  so,  and  rolled 
about  with  his  eyes  shut.  "I  told  you  so,  old  man,"  said  the  skunk. 
"What  is  the  matter?  I  shall  go  where  I  intended.  Thus  I  always 
leave  them  overpowered.     I  have  given  you  medicine."  ^ — K. 

104. — Turtle's  War-party." 

The  people  were  going  to  war.  An  old  man  had  been  told  to  cry 
out  that  all  were  to  prepare  to  go.  The  turtle  heard  the  announcement 
and  thought  that  he,  too,  would  go.  When  he  started,  the  people  had 
already  left.  Then  the  wart  (wanou)  started  out  and  overtook  the 
turtle.  Vulva  cum  postrema  advenisset,  una  cum  eis  progressa  est. 
Ubicumque  homines  castra  posuerant  testudo  perveniebat. ,  Pulvere 
sordida  et  scabra  et  fatiscens  verruca  quoque  perveniebat,  in  adversum 
se  volutans ;  quacum  una  veniebat  vulva  luto  maculosa  et  ore  inflam- 
mato.  Simulac  ad  castra  pervenerat  voce  spumosa  (imitated  by  nar- 
rator) dicebat:  "Comitor  ut  mihi  bene  sit."  Penem  capite  nudatum  tra- 
hebat  testudo.  Cum  quadriduum  homines  progressi  essent,  nivis  casus 
ita  gravis  erat  ut  ultra  progredi  non  possent.  Itaque  reverterunt,  quod 
idem  fecerunt  testudo  et  verruca  et  vulva.  The  people  had  already 
arrived  in  camp,  and  these  three  were  approaching  it.  The  turtle  went 
off  the  trail  and  remained  there.  The  wart  stopped  in  the  middle  of  the 
trail,  and  remained  there,  outside  the  camp-circle.  It  said :  "This  is 
where  I  shall  remain.  I  shall  always  be  found  in  the  same  place,  in  the 
middle  of  the  trail.  Vulva,  cum  ad  castra  pervenisset,  labiis  crepans 
(smacking)  dixit:  "Ad  castra  obtinenda  ceteris  subsidio  esse  volui. 
Ad  mulieres  ibo,  cum  eis  manebo  inferiore  ventris  parte  posita.  Quo 
loco  laeta  ero ;  nam  suavis  est  et  ab  omnibus  desiderandus.    Viri  si  me 

'  For  an  analogous  encounter  between  coyote  and  snake,  see  J.  O.  Dorsey,    The  Dheg^iha 
Language.  Contr.  N.  A.  Ethn.,  VI,  566. 
*  Informants  J. 


238        Field  Columbian  Museum — Anthropology,  Vol.  V. 

frui  volent,  ego  concedatn."    Testudo  dixit:    "Propter  oculos  pedesque 

rubros  mas  habebor  (hiwagaa^x,  stallion).    Humi  vivam  et  in  gramine 

ero.    Coire  opus  meum  est.     Mulieribus  Satisfaciam."  ^ — K. 

/■• 

105. — The  Girl  who  became  a  Bear.'' 

There  was  a  great  tribe.  The  children  used  to  play  at  being  bear 
in  the  sand.  One  of  them  was  an  older  girl.  When  they  played,  she 
said:  "Bring  the  claws."  Then  she  would  tie  the  claws  to  her  hands. 
They  played  that  she  was  a  bear,  living  in  the  sand-hills,  and  that 
about  her  den  berries  were  thick.  The  smaller  children  would  come , 
tc  gather  berries,  and  while  they  were  picking,  the  one  that  played  bear 
came  out  and  attacked  them.  She  had  a  little  place  where  she  used 
to  sleep.  Once  she  tore  her  younger  brother's  back,  injuring  him.  In 
the  evening,  when  the  children  all  went  home,  she  said:  "Do  not  tell 
them  that  I  have  turned  bear.  If  my  mother  asks  for  me,  conceal  it 
from  her.  But  if  you  tell,  nevertheless,  I  shall  come  to  the  camp." 
When  her  little  brother  got  home,  he  did  not  tell  that  he  was  hurt.  A.t 
night,  when  they  went  to  bed,  they  saw  something  about  the  boy ;  and 
v/hen  they  asked  him,  he  told  how  his  elder  sister  had  become  a  bear. 
Even  while  he  was  telling  it,  the  dogs  barked,  and  the  one  who  had  be- 
come a  bear  entered  the  camp.  At  once  the  children  and  women 
mounted  swift  horses  and  fled,  while  the  young  men  remained  to  fight 
the  bear.  While  the  rest  were  fleeing,  the  little  boy  who  had  told  and 
his  sister  were  left  tied  together  to  a  cottonwood  tree.  While  the  men 
were  still  fighting  the  bear,  a  scabby  dog  going  about  the  camp  pitied 
them  as  he  saw  them  bound,  and  with  his  teeth  he  began  to  loosen  the 
rope  with  which  they  were  bound.  At  last  he  tore  it.  When  the  chil- 
dren found  themselves  free,  they  began  to  flee,  following  the  trail  of  the 
people  at  random.  By  this  time  the  bear  had  killed  those  that  had 
stayed  to  keep  her  back,  and  followed  the  fugitives.  The  boy  looked 
back.  Alas !  she  was  coming.  The  two  children  had  a  ball.  Whenever 
they  kicked  it,  it  carried  them  along  with  it.  They  did  this  repeatedly 
when  the  bear  came  close,  until  both  became  tired.  Then  the  ball  said: 
"Throw  me  up  three  times,  and  the  fourth  time  kick  me  up.  Then  you 
will  rise  to  this  above  (the  sky)  and  be  happy."  The  bear  came  near 
again.     Then  the  boy  threw  the  ball  up  three  times.     When  he  had 

*  For  various  versions  of  Turtle's  war-party,  see  J.  O.Dorsey,  Contr.  N.  A.  Ethn.,  VI,  271, 
(DJjegiha);  Hoffman,  Ann.  Rep.  Bur.  of  Ethn.,  XIV,  218  (Menoraini);  Journ.  Am.  Folk  Lore,  XIII, 
189  (Cheyenne). 

'  Informant  C;  text. 


Oct.,  1903.      Arapaho  Traditions — Dorsey  and  Kroeber.       239 

thrown  it  the  fourth  time  and  it  came  down,  he  kicked  it  up  again. 
Then  they  rose  with  it.  They  are  three  stars  in  the  sky.  When  the 
bear  failed  to  catch  them,  she  fell  back  dead.' — K. 

106. — Big  Owl,  Owner-of-Bag. 

There  was  a  big  camp-circle.  In  one  family  there  were  a  man,  wife 
and  a.  boy. 

One  dark  nigljt  this  boy  got  mad  and  cried  over  something.  His 
mother  tried  to  make  him  cease,  and  would  make  threats  at  him.  "If 
you  don't  stop  tliis  I  shall  throw  you  out  to  Owner-of-Bag!"  said 
the  mother  to  her  boy.  Still  the  boy  would  fight  her  and  throw  away 
the  food  which  she  gave  him.  "Say,  stop  crying !  Can't  you  mind  your 
mother  sometimes,"  said  the  mother.  "Hii !  Hii !"  said  the  boy,  kick- 
ing with  his  legs.  "All  right,  Owner-of-Bag,  come  quickly,  here  is  this 
foolish  boy,"  said  the  mother,  taking  the  lad  in  a  lump,  and  throwing 
him  out  of  the  tipi. 

As  the  boy  landed  he  cried  with  one  distinct  note,  for  he  entered 
into  a  bag  widely  opened  by  Owner-of-Bag  in  front  of  the  door.  When 
this  boy  landed  in  the  bag,  Owner-of-Bag  immediately  gave  him  a  meal 
of  roasted  tongue,  or  round  lump,  which  kept  him  from  crying  any 
more. 

"I  get  so  tired  of  him  sometimes.  I  always  take  great  pains  to 
please  him.  but  he  is  naturally  mean  and  obstinate,"  said  the  mother 
angrily.  The  husband,  lying  on  the  bed,  did  not  say  a  word,  but  crossed 
his  legs  and  gaped  loudly  every  once  in  a  while.  "You  never  try  to 
make  him  stop  crying!  He  will  never  be  over  it,  if  you  keep  on  with 
smooth  face.  For  my  part.  I  did  just  right,  and  it  will  be  a  lesson  to 
him,"  said  the  mother,  tossing  the  utensils  around  and  with  a  cross 
appearance. 

The  light  in  the  tipi  was  getting  very  dim  and  finally  they  both 
went  to  bed  without  giving  each  other  answer.  This  mother  thought 
that  the  bey  had  gone  off  to  his  relatives  for  that  night.  The  married 
people  were  very  restless  that  night,  wondering  if  the  boy  had  gone  to 
sleep  with  relatives. 

Some  time  during  the  night  the  mother  woke  and  ran  out  to  look 
for  her  boy.  She  went  to  her  relatives,  asking  for  him,  but  he  was  gone. 
For  some  time  she  was  running  around  from  tipi  to  tipi,  weeping  for 
her  lost  boy,  until  she  went  back  to  bed. 

'  Cf.  Gros  Ventre;  Navaho  (Matthews,  Mem.  Am.  Folk  Lore  Soc,  V,  loo);  Dhegiha  (J.  O. 
Dorsey,  Contr.  N.  A.  Ethn.,  VI,  292);   Jicarilla  Apache  (Russell,  Journ.  Am.  Folk  Lore,  XI,  262.) 


240        Field  Columbian  Museum — Anthropology,  Vol.  V. 

In  the  morning,  after  the  husband  and  wife  got  their  breakfast, 
relatives  began  to  inquire  of  their  trouble.  "The  boy  got  mad  and 
fought  me  when  I  was  trying  to  quiet  him,  and  I  threw  him  out  of 
doors  to  punish  him,  and  since  that  time  I  am  unable  to  find  him,"  said 
the  mother.  'Well,  well!  We  did  not  hear  any  boy  crying  last  night. 
He  might  be  at  his  partner's  folks  across  the  camp.  Be  contented,  he 
will  return  soon,"  said  the  people  standing  around  close  to  their  tipi. 
So  she  started  at  the  end  of  the  camp,  searching  for  her  boy,  until  she 
had  made  a  complete  circuit,  still  the  boy  was  missing.  "I  think  thai 
you  people  have  hidden  my  boy  from  me.  Please  let  me  have  him 
again,"  said  she  to  the  people.  "No,  no!  woman!  We  would  not  do 
that.  If  we  did  know  of  him  in  the  camp  we  would  be  glad  to  let  you 
know  it,"  said  the  crowd.  There  was  quite  a  good  deal  of  comment 
among  the  people,  yet  no  one  could  tell  the  whereabouts  of  the  boy. 
The  relatives  of  this  husband  became  somewhat  indignant  toward  the 
wife.    Finally  this  woman  went  back  to  her  own  tipi  in  much  grief. 

While  she  was  lamenting  over  the  mystery  of  the  disappearance  of 
the  boy,  a  thought  came  into  her  mind.  "Well,  although  I  have  pun- 
ished my  child  for  disobedience  in  such  a  way  that  people  bitterly 
criticise  me  for  it,  I  will  this  day  pledge  to  make  articles  with  nice, 
straight  porcupine  quills."  Having  provided  herself  with  material, 
she  then  sat  down  inside  of  her  tipi,  and  began  her  work  in  solitude  and 
continued  for  days.  In  the  first  place  she  had  the  patterns  cut  out,  and 
designs  for  porcupine  work  drawn  out  on  wearing  apparel  and  robes. 
For  days  she  worked  making  two  pairs  of  men's  moccasins  ;  one  pair  of 
woman's  leggings  with  moccasins  attached ;  one  short  shirt  quilled  from 
shoulders  to  the  sides  of  the  chest,  also  from  shculders  to  the  hands,  and 
pendants  of  quill  designs  from  each  arm ;  one  scalp-lock  shirt  orna- 
mented with  discs  at  the  breast  and  at  the  back,  also  bearing  scalp  lock 
pendants  from  each  arm ;  one  buffalo  robe,  well  quilled ;  one  buffalo 
robe,  called  image  robe  or  shadow  (this  robe  is  a  hard  one  to  make,  for 
it  is  quilled  with  many  designs)  ;  one  buffalo  robe  called  an  eagle-de- 
sign robe  (this  is  also  well  ornamented  with  pictures  of  eagles  at  the 
four  corners  of  it) ,  and  one  buffalo  robe  called  one-hundredth  robe  (this 
robe  is  also  nicely  ornamented  with  parallel  lines  from  one  end  to  the 
other). 

During  all  the  time  she  was  alone  at  her  work  her  mind  was  strictly 
on  the  designs,  for  she  wanted  to  make  them  correctly  so  that  they 
might  look  tasteful  and  charming.  Of  course  she  would  lay  her  work 
aside  to  cook  meals  and  go  out  after  loads  of  firewood. 

The  people  had  done  much  hunting,  etc.,  and  had  entirely  forgotten 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       241 

the  disappearance  of  the  boy.  Finally  this  woman  finished  the  articles, 
which  were  very  tedious  to  make,  and  wrapped  them  in  one  big  bundle 
and  made  preparations.  "Well,  you  may  know  that  I  am  going  out  to 
search  for  my  dear  child.  After  I  have  been  gone  you  may  watch  that 
divide  for  my  return,"  said  the  woman,  with  signs  of  adventure.  The 
relatives,  standing  around  and  conversing  with  each  other  relative  to 
her  journey  th^en  wished  her  a  successful  trip.  So  she  packed  herself 
and  started  off  in  steady  gait. 

As  she  was  traveling  along  and  in  deep  thought  she  was  attracted 
by  a  voice.  "Where  are  you  going  to,  woman  ?"  said  this  voice.  "Well, 
I  am  in  search  of  my  dear  child,"  said  the  woman.  'Since  you  are  very 
sorrowful,  and  besides,  all  by  yourself,  I  have  taken  pity  on  you. 
You  shall  find  him  without  any  difficulty.  Just  keep  on  and  follow  your 
instinct,"  said  the  voice.  The  woman,  being  very  much  encouraged 
by  the  voice,  continued  the  journey  and  walked  faster  this  time.  Going 
over  the  broad  prairies,  crossing  ravines,  creeks  and  rivers  did  not  dis- 
courage her,  but  increased  her  courage. 

Toward  evening  she  cam.e  in  sight  of  a  big  river  which  had  thick 
timber,  and  on  the  other  side  of  it  were  high  cliffs.  The  running  of 
the  river,  and  the  singing  of  various  kinds  of  birds  produced  echoes 
throughout  the  dense  forest  and  along  the  walls  of  the  high  cliffs.  The 
landscape,  although  picturesque,  looked  quite  dangerous  to  the  eye. 
When  she  reached  the  river  she  saw  a  tipi  by  itself  near  the  edge  of  the 
river. 

Advancing  to  attract  the  attention  of  the  owner  of  the  tipi,  there 
came  out  from  within  a  young  boy.  "Well,  well !  There  comes  my 
dear  mother !  Come  in  quickly,  mother,  before  my  grandfather  returns ! 
He  went  out  after  some  beef  and  I  guess  he  has  not  got  through  skin- 
ning He  is  very  particular  when  he  is  at  home,"  said  the  boy.  So  this 
woman  entered  the  tipi  and  her  son  remained  outside.  When  she  had 
seated  herself  and  looked  around,  she  found  that  the  tipi  was  a  big  tree"^ 
with  grape-vines  all  around. 

"Now,  dear  mother,  I  know  that  you  have  come  after  me  and  it 
will  be  a  job  to  take  me  away,  so  I  will  cover  you  up  in  such  a  way  that 
he  will  not  notice  you,"  said  the  boy.  This  boy  was  then  a  little  owl, 
but  conversed  with  her  in  her  language.  The  big  owl  hooted  in  the 
distance,  returning  with  some  beef.  "Say,  mother,  get  under  there,  for 
he  is  coming  home,  don't  you  hear  him?"  said  Little  Owl.  So  the 
woman  squatted  down  underneath  a  cover  with  her  bundle,  and  the 
boy  owl  at  once  placed  his  nicely  peeled  arrow  sticks  on  top  of  her. 
"I  have  returned,  grandchild,  but  I  left  a  beef  for  you  to  skin.     Say, 


242        Field  Columbian  Museum — ^Anthropology,  Vol.  V. 

grandchild,  I  think  that  your  mother  is  around,  for  I  smell  her  foot- 
prints," hooted  Big  Owl.  "Oh,  no,  she  didn't  come,"  said  Little  Owl, 
sitting  close  to  the  fire.  "Well,  then,  you  had  better  go  over  there  and 
skin  the  animal,"  said  Big  Owl.  "Yes,  I  will  go  over  directly,"  said 
Little  Owl,  poking  the  fire.  "But,  grandfather,  I  do  not  want  these 
arrow  sticks  disturbed.  I  have  therii  nicely  laid  at  even  distances,  and  if 
you  should  come  in  and  touch  or  move  one  of  them  out  of  shape  I  am 
going  to  kill  you,'"  said  Little  Owl.  "But  grandchild,  I  think  that  your 
mother  is  here,  for  I  do  smell  her  body,"  said  Big  Owl.  "Oh,  no,  she 
didn't  come."  said  Little  Owl,  flying  away  to  the  beef.  In  a  short 
time  Little  Owl  returned  with  the  beef.  "Say,  grandchild,  I  want  you 
to  go  out  and  kill  some  beef  to-day.  When  you  go  out,  go  to  that  hill 
and  you  will  find  a  nice  bunch  of  buflfalo.  After  you  have  found  one, 
hold  your  bag  open  toward  the  animal  and  it  will  go  in  without  trouble," 
said  Big  Owl.  ''All  right,  I  shall  go  over  there  pretty  soon.  But  I  want  to 
tell  you  that  I  don't  want  my  arrows  disturbed  to-day,"'  said  Little  Owl, 
placing  feathers,  already  prepared,  against  the  heads  of  the  arrows. 
"Now,  you  see  these  arrow  sticks,  nicely  trimmed  and  the  feathers 
placed  along  the  sides  of  them?  If  you  come  in  and  get  one  feather 
out  of  place,  I  shall  kill  you,"  said  Little  Owl.  "Yes,  I  think,  grand- 
child, your  mother  is  here,  for  I  do  smell  her  body,"  said  Big  Owl. 
"Oh,  no,  she  didn't  come,"  said  Little  Owl,  flying  away  to  the  hill. 

Running  down  the  ravine  he  saw  a  bunch  of  buffalo  grazing  on 
grass,  and  slowly  advanced  to  the  fattest  one.  After  killing  it  he  held 
the  bag  wide  open  and  the  bufifalo  entered  it.  Placing  it  on  his  back 
he  walked  in  with  the  whole  beef.  The  woman  was  still  under  the  ar- 
rows and  covering.  Big  Owl  showed  Little  Owl  how  to  kill  animals 
and  to  bring  them  in,  at  the  same  time  anxious  to  find  out  if  the  woman 
was  inside.  "Say.  dear  grandchild,  I  want  you  to  go  again  and  kill 
about  five  buffalo  and  bring  them  in,"  said  Big  Owl.  "All  right,  I  will 
go  over  and  kill  them,  but  I  want  to  tell  you  that  you  mu-st  not  bother 
these  arrows,"  said  Little  Owl.  He  had  already  fastened  the  feathers  to 
the  notched  end  of  the  arrows,  and  he  laid  them  in  a  row  at  an  even 
distance  apart.  "Now  if  you  should  come  in  and  get  one  out  of  place 
I  shall  kill  you,"  said  Little  Owl,  flying  away  in  search  of  buffalo  again. 
Big  Owl  was  in  the  top  of  the  tipi  (tree)  when  in  conversation.  "Oh, 
dear,  grandchild,  I  am  pretty  sure  your  mother  is  here,  for  I  do  smell 
the  footprints,"  said  Big  Owl.  "Oh,  no,  she  is  not  here,"  said  the  boy 
before  leaving  the  tipi. 

Running  down  the  ravine  and  over  another  divide,  this  boy  saw 
a  small  herd  on  the  open  range,  shot  and  killed  five  of  them.    Opening 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and   Kroeber.        243 

his  bag  and  pointing  it  toward  them,  they  entered  into  the  bag.  Packing 
it  on  his  back  he  walked  off  with  it  to  the  tipi.  Entering  the  tipi  he 
found  the  arrows  all  right.  "Say,  grandchild,  I  am  pretty  sure  that 
your  mother  is  here,  for  I  do  smell  her  breath,"  said  Big  Owl.  "Oh, 
"no,  she  is  not  here,"  said  Little  Owl.  "Well,  then,  dear  grandchild,  I 
want  you  to  go  out  and  kill  ten  buffalo.  Be  sure  and  bring  them,"  said 
Big  Owl.  "All  right,  1  will  go  over  right  away,  but  listen  to  me,  I  want 
you  not  to  bother  these  arrows."  The  arrows  were  not  quite  finished.. 
"See,  they  are  all  lying  at  an  even  distance  apart.  If  you  should  come  in 
and  move  one  by  accident,  I  shall  kill  you  surely,"  said  the  boy.  "Well, 
here,  boy,  I  smell  your  mother  distinctly.  I  am  quite  positive  that  she 
is  inside,  and  comes  to  take  you  away,"  said  Big  Owl.  "Say,  if  you 
don't  believe  me.  I  want  to  show  this  to  you."  The  boy  took  up  the 
stone  club  that  was  inside  and  stood  close  to  the  entrance.  "Be  sure 
and  not  bother  these  arrows  during  my  absence,"  said  he.  So  Little 
Owl  flew  away  in  search  of  buffalo. 

After  locating  the  animals  he  ran  down  along  the  deep  ravine  into 
a  bush  and  squatted,  then  shot  and  killed  ten  of  them.  This  time,  he 
took  pains  to  skin  them.  After  getting  through  with  five  he  came 
home.  "Well,  old  man,  you  are  here,"  said  the  little  boy.  "Say,  grand- 
father, I  wish  you  would  go  out  and  skin  the  rest  of  the  beeves  before  it 
gets  late,"  said  Little  Owl.    So  Big  Owl  flew  away  to  the  beeves. 

This  time  the  w^oman  got  up  and  told  her  boy  to  get  ready,  that  she 
wanted  to  make  her  escape.  "Say,  mother,  my  grandfather  is  power- 
ful and  very  cunning.  If  we  should  start  now  he  will  surely  overtake 
us,  for  you  hear  he  is  coming  home,"  said  the  little  boy.  Big  Owl 
hooted  tt  a  short  distance  away  and  the  woman  went  back  under  the 
cover.  "My  dear  grandchild,  I  didn't  skin  one  because  it  was  getting 
late,  besides  I  smell  your  mother  distinctly,"  said  Big  Owl.  "Oh,  pshaw. 
I  tell  you  that  she  is  not  here !"  Don't  you  see  I  am  too  busy  inside  to 
notice  anything  outside,"  said  Little  Owl.  Big  Owl  was  then  quiet  for 
a  while.  "Say,  grandfather,  you  had  better  go  back  and  finish  that  beef 
before  dark,"  said  the  boy,  with  commanding  voice.  "All  rigTit,  but  I 
smell  your  mother,"  said  Big  Owl,  flying  away. 

"Well,  mother,  he  is  gone  now,"  said  the  boy  with  fear.  So  the 
mother  got  up  from  the  cover  and  brushed  herself  a  little.  Untying,  her 
bundle  she  took  out  two  pairs  of  men's  moccasins  and  placed  one  pair 
at  the  entrance,  outside.  "Now,  dear  child,  I  want  you  to  keep  up  with 
me.  We  will  try  and  escape  from  him.  He  is  a  ghost,  but  you  are  a 
human  child.  You  are  my  child  by  birth.  I  took  great  pains  to  come 
after  you,  so  you  must  follow."  said  the  woman,  stepping  on  the  first 


244        Field  Columbian  Museum — Anthropology,  Vol.  V. 

pair,  then  on  those  at  the  outside,  and  began  to  run  away  at  full  speed. 
When  they  had  reached  a  small  hill,  she  placed  a  pair  of  woman's  leg- 
gings, then  continued  their  escape. 

By  this  time  Big  Owl  returned  and  hooted  at  the  top  of  the  tipi, 
but  there  was  no  answer  from  below.  "You  can't  get  away  from  me,'' 
said  Big  Owl,  lighting  in  front  of  the  door.  "Well,  well !  Here  is  a 
pair  of  moccasins,"  said  Big  Owl,  entering  the  tipi.  "Here  is  another 
pair  they  left  behind,"  said  Big  Owl,  looking  around  inside  and  he  found 
that  the  boy  had  been  carried  away  by  his  mother.  "You  cannot  get 
away  from  me,"  said  he,  taking  up  the  stone  club.  With  all  fury  he  ran 
around  and  around,  counting  the  porcupine  quills  on  the  insteps  of  the 
moccasins.  After  finishing  those  inside,  he  began  with  those  on  the 
outside.  "Oh,  no,  they  cannot  get  away,"  said  Big  Owl,  starting  off 
with  full  speed.  Reaching  a  small  hill,  he  came  to  a  pair  of  woman's 
leggings. 

This  woman,  with  her  boy,  reached  a  bottom  and  spread  the  hand- 
some short  shirt  on  the  ground,  then  continued  their  escape.  Big 
Owl,  after  having  counted  all  the  porcupine  quills  on  the  leggings  said 
with  anger,  "You  can't  get  away  from  me.  There  is  no  place  for  you  to 
hide." 

When  Big  Owl  reached  this  short  shirt,  the  woman  stopped  on 
elevated  ground  and  spread  a  scalp-lock  shirt.  "My  dear  boy,  run  fast, 
for  we  want  to  get  away  from  him.''  "Oh,  mother,  he  will  overtake  this 
shirt  and  then  go  for  us,"  said  the  boy,  almost  out  of  breath.  "Oh,  no, 
dear,  I  am  going  to  kill  him  later  on."  said  the  mother.  Big  Owl  was 
still  counting  the  porcupine  quills  on  the  short  shirt.  He  went  around 
until  he  had  counted  every  quill,  then  went  on.  After  the  mother 
and  boy  had  left  the  scalp-lock  shirt,  they  ceased  running,  for  rest. 
"Well,  dear  boy,  don't  get  scared,  for  he  is  far  behind.  Let  us  walk  the 
rest  of  the  way,"  said  the  mother.  "Oh,  no,  mother,  he  is  coming  fast," 
said  the  boy.  "My  boy,  look  at  him,  he  is  still  running  around  the 
scalp-lock  shirt  and  counting  the  quills."  said  the  mother.  "Well,  let  us 
run  again."  said  the  boy,  with  fear. 

Reaching  nice  level  ground,  she  took  from  the  bundle  a  beautiful 
stake-pin  robe  and  spread  it  evenly.  "Now,  dear  boy,  let  us  continue  our 
journey.    I  think  he  is  getting  tired  by  this  time,"  said  the  mother. 

At  this  time  the  big  owl  had  left  the  scalp-lock  shirt  and  was  run- 
ning very  slowly  after  the  woman  and  the  boy. 

The  mother  with  her  boy  walked  up  to  a  small  hill  again  and  spread 
the  image  or  shadow  robe,  then  further  on  the  eagle-design  robe. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber,       245 

•  The  big  owl  ran  around  the  stake-pin  robe,  counted  the  quills  on 
the  designs,  and  then  reached  the  eagle-design  robe,  which  was  some- 
what complicated. 

"Look  at  him,  will  you?  When  he  overtakes  us  I  shall  kill  him. 
He  is  slackening  his  speed  now,"  said  the  mother.  "Yes,  but  mother, 
he  is  carrying  that  stone  club  (the  club  used  for  beating  dried  meat 
with),"  said  the  boy,  with  rolling  eyes. 

"Well,  my  dear  grandchild's  mother  must  be  a  wonder.  She  is  a 
good  one,"  said  Big  Owl,  leaving  the  eagle-design  robe  and  starting  off 
for  the  chase.  At  this  time  Big  Owl  was  sometimes  running  and  again 
walking. 

"Come  on !  Run  with  all  your  might !  Come  here  and  find  out 
whether  you  can  return  alive  or  not,"  said  the  mother.  Reaching  a 
level  piece  of  ground  she  spread  the  image  or  shadow  robe,  which  was 
very  complicated.  "Come  on!  Run  faster!"  said  the  mother  to  Little 
Owl. 

"My  daughter,  I  will  get  you  if  I  can  overtake  you,"  said  Big  Owl. 
after  counting  the  quills  on  the  eagle-design  robe.  He  was  very  much 
weakened  and  somewhat  dizzy. 

"Well,  dear  child,  it  is  no  use  to  run  ourselves  to  death,  let  us  walk 
along  slowly,"  said  the  mother,  looking  back  to  see  him.  Sure  enough, 
Big  Owl  occupied  more  time  on  the  image  or  shadow  robe  than  the  pre- 
vious articles.  For  a  long  time  he  walked  around,  stopping  to  rest, 
then  going  on.  After  finishing  with  the  robe,  he  took  a  deep  breath 
and  started  off  in  the  direction  of  the  mother  and  the  boy.  Every  now 
and  then  he  would  stumble  and  fall  down. '  The  foam  was  coming  out 
at  the  corners  of  his  mouth.  "Come  on!  Run  faster!  He  is  up  again 
and  he  is  to  try  again !  He  is  getting  nearer  to  us,"  said  the  mother, 
smilingly. 

Before  Big  Owl  had  gained  on  them,  she  then  spread  the  one-hun- 
dredth robe  just  a  short  distance  in  the  timber.  The  mother  and  the 
boy  then  went  under  the  bushes  to  watch  him.  With  the  foam  in  his 
mouth,  eyes  prominent  and  panting  hard,  he  reached  the  one-hundredth 
robe.  He  stood  for  a  short  time,  then  began  to  walk  around  and 
around,  until  he  got  to  staggering  and  fell  down,  exhausted  from  the 
long  chase.     Big  Owl  fell  down  after  he  had  counted  half  of  the  robe. 

The  mother  and  the  boy  arose  from  the  ambush  and  went  to  hinj. 
Being  so  helpless  from  fatigue,  he  said  to  the  mother,  "You  have 
conquered  me  at  last ;  take  this  stone  club  and  strike  the  center  of  my 
forehead.    Then  take  your  boy  back,"  said  Big  Owl.    "You  do  not  need 


246        Field  Columbian  Museum — Anthropology,  Vol.  V. 

to  tell  me  what  to  do,"  said  the  woman,  taking  the  club  and  striking- the 
forehead,  completely  breaking  it  to  fragments.  "This  is  the  way  that 
the  skulls  of  the  dead  shall  be  treated,"  said  the  mother  with  much  pride. 

That  is  the  reason  that  the  people  still  crush  the  dead  bones  of 
people  when  they  accidentally  meet  with  them,  killing  the  bad  and 
evil  desires,  or  driving  away  the  visiting  plague.  It  is  said  that  the  owls 
are  bad  people,  for  they  carry  off  man}'  sick  people,  i.  e.,  influence  the 
people  to  die. 

So  the  mother  and  the  boy  left  Big  Owl  and  continued  their  return 
journey.  Reaching  a  divide  they  saw  the  camp-circle,  covered  with 
blue  smoke. 

"There,,  over  yonder,  comes  the  woman  with  her  boy !"  said  the 
people,  standing  outside  and  gazing  at  them.  "Yes,  that  is  she,  with  the 
boy,  for  she  said  to  us  before  leaving,  to  watch  the  divide  closely." 
said  the  interested  ones.  At  last  they  returned  and  went  back  to  their 
own  tipi.  While  the  boy  was  walking  to  the  tipi,  people  overtook  him 
from  all  sides,  and  shook  hands  with  him.  Even  after  he  was  taken 
inside  the  tipi  many  entered  and  saw  him.  Thus  the  family  was  com- 
plete again. 


When  children  are  quite  young  and  very  distressing  at  meal  time, 
or  during  the  night,  their  parents  would  scare  them  by  saying  that  the 
Owner-of-Bag  was  around,  "Here,  Owner-of-Bag,  take  this  child,  we 
•cannot  make  it  quiet."  "Be  still,  for  he  might  come  and  take  you  !"  Of 
course  the  young  children  do  not  know  the  party,  but  they"  do  get  fright- 
ened and  hold  their  peace. 

When  a  person  is  sick  or  any  one  sees  bad  visions  or  signs  of  trou- 
bles, a  pledge  or  vow  is  made  by  the  friend  to  make  any  of  the  things 
mentioned  in  the  story:  Of  course  there  are  a  good  many  things  that 
are  quilled  and  ornamented  for  taste  and  fashion.  They  think  that 
doing  those  things  on  behalf  of  friends  brings  them  purity,  strength, 
and  above  all,  leads  them  to  health  and  prosperity. 

This  woman  traced  the  boy  and  was  aided  by  a  voice  of  a  person, 
and  on  her  return,  aided  by  her  works  in  porcupine  quills.  Sometimes 
a  woman  during  pregnancy  makes  the  vow  and  makes  the  tipi  designs, 
in  order  that  she  may  have  an  easy  delivery. — D. 

Told  by  River-Woman. 


Ocj.,  1903.       Arapaho  Traditions— Dorsey  and  Kroeber.       247 

107. — The  Red  Speckled  Horse. 

There  was  a  camp-circle  near  the  river.  Just  at  the  outskirts  of 
the  camp  a  man  and  wife  camped.  He  did  this  because  he  had  quite 
a  herd  of  ponies.  His  wife  would  go  out  after  the  stock  in  the  evening 
and  have  this  red-speckled  horse  staked  out  with  some  of  the  best 
horses.  The  husband  was  very  fond  of  this  horse  and  very  seldom 
used  him,  and  therefore  it  got  very  fat  and  pretty.  In  the  mornings  this 
wife  went  out  and  turned  out  this  red-speckled  horse  with  the  rest. 
Some  of  the  horses  would  get  out  at  a  short  distance,  and  the  wife 
would  go  out  to  round  them  up.  For  a  long  time  the  wife  attended 
to  the  stock,  while  her  husband  attended  to  other  duties,  etc. 

When  the  wife  drove  the  herd  out  to  a  good  range,  the  red- 
speckled  horse  got  fascinated  with  her.  In  a  short  time  she  was  in  love 
with  the  horse,  and  every  time  she  drove  the  herd  out  the  red-speckled 
horse  would  have  intercourse  with  her.  The  wife  was  somewhat  back- 
ward in  attending  to  the  stock,  since  she  had  experience  with  the 
horse. 

One  morning  the  husband  said  to  his  wife,  still  asleep :  "Say,  old 
woman,  I  do  wish  you  would  get  up  now  and  turn  the  stock  loose.  It 
is  quite  late  in  the  day  now.  Then  after  breakfast  I  want  you  to  drive 
them  beyond  that  timber  by  the  river.  I  saw  the  grass  to  be  in  fine 
condition  the  other  day.  Round  up  the  herd  carefully  and  drive  them 
before  anybody  sees  the  range."  So  this  wife  went  out  and  turned  the 
stock  loose.  They  were  going  off  to  a  little  ravine  and  grazed.  The 
wife  then  prepared  for  the  breakfast.  "Be  sure  and  drive  them 
beyond  the  timber,  do  you  hear  ?"  said  the  husband.  After  eating  their 
breakfast,  she  went  out  and  caught  the  gentlest  mare.  She  mounted 
it  and  drove  the  whole  herd  to  the  range.  The  wife  returned  and  at- 
tended to  something  at  home  during  the  day,  until  toward  evening. 

"Say,  dear  wife,  you  see  that  it  is  quite  late  in  the  day.  I  want  you 
to  go  and  bring  the  herd  for  the  night.  Don't  leave  a  single  one,  please," 
said  the  husband.  So  she  went  out  to  the  herd  and  drove  them  close  to 
their  tipi. 

While  they  were  both  trying  to  catch  the  red-speckled  horse,  it 
would  neigh  like  a  stallion  about  her.  "Oh,  pshaw !  I  wish  you  would 
behave,"  said  the  woman.  After  catching  the  red-speckled  horse  she 
staked  him  out  by  the  tipi,  also  caught  the  prettiest  ones  and  staked 
them  near  the  tipi. 

The  next  morning,  before  breakfast,  the  husband  told  his  wife  to 
get  up  again  and  turn  the  stcck  loose,  which  she  did.     "Now,  dear 


248         Field  Columbian  Museum — Anthropology,  Vol.  V. 

wife,  I  want  you  to  drive  the  herd  out  to  a  good  range  again.  Be  sure 
that  there  is  none  missing,"  said  the  husband,  preparing  to  do  some- 
thing at  home.  After  breakfast  she  went  out,  carrying  her  lariat, 
caught  the  gentle  pony,  mounted  it  and  drove  the  big  herd  to  a  good 
range.     She  didn't  return  until  toward  noon. 

"How  is  the  herd?  Do  they  graze  about  together?"  said  the  hus- 
band, leaning  back  against  the  lean-back.  "Oh,  yes,  they  are  so  good 
about  staying  together.  I  would  have  returned  sooner,  but  I  could  not 
help  stopping  on  the  hill  and  watching  the  herd,"  said  the  wife,  seri- 
ously. "That  is  good.  I  am  so  glad  to  hear  that  you  take  an  interest 
in  the  herd,"  said  the  husband.  The  wife  then  resumed  other  duties 
inside  and  outside. 

"Say,  dear  wife,  it  is  about  the  time  for  you  to  go  out  after  the 
herd.  Be  sure  and  drive  the  whole  herd,"  said  the  husband.  "All 
right,  then  I  will  now  start.  You  must  not  get  out  during  my  absence, 
for  fear  that  somebody  may  come  in  and  disturb  our  property,"  said 
the  wife  emphatically,  and  started  off.  In  the  course  of  time  she 
drove  in  the  herd. 

"Well,  well !  I  am  glad  that  you  have  come  in  early.  Please 
stake  that  red-speckled  horse  first,  and  stake  him  near  our  tipi,"  said 
the  husband,  kindly.  So  she  caught  the  horse  and  staked  him  near  the 
tipi.  When  she  went  near  the  horse,  she  attracted  him,  and  he  began 
to  neigh  like  a  stallion.  "Oh,  pshaw,  what  is  the  matter  with  you? 
Stop  your  nonsense,  will  you?"  said  the  wife  to  the  horse,  who  was 
kicking  the  ground  and  throwing  up  its  tail.  She  then  caught  the  rest 
and  staked  them.  Most  of  the  mares  that  were  gentle  were  being 
staked  out,  which  made  the  ethers  stay  close  during  the  night.  The 
man  and  wife  spent  the  night  in  chatting  and  laughing.  They  were 
very  wealthy  in  stock. 

In  the  morning  the  husband  got  up  early  and  said  to  his  wife : 
"Say,  dear  wife,  T  see  that  it  is  about  sunrise.  Please  get  up  and  go 
out  and  turn  the  stock  loose.  Be  sure  and  head  them  off  toward  that 
timber  near  the  river."  "Oh,  my  dear,  I  am  so  sleepy  yet,  can't  you 
go  out  yourself  and  attend  to  them?"  said  the  wife,  gaping  in  bed 
"Please  get  up  and  do  it.  Take  a  big  drink  of  water  and  then  you  will 
be  brighter,"  said  the  husband.  Finally  she  went  out,  and  advancing 
to  the  red-speckled  horse,  it  began  to  whinny  like  a  stallion,  kicked  the 
ground  and  lifted  its  tail  to  her.  "Oh,  pshaw,  what  do  you  want?  I 
wish  you  would  stop  your  foolishness,"  said  the  wife  to  the  horse.  She 
then  turned  the  red-speckled  horse  loose  with  the  rest.  "Now,  dear 
wife,  I  want  you  to  go  out  again  and  drive  the  herd  to  that  good  range. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        249 

Be  careful  not  to  overlook  a  single  one."  "All  right,  I  shall  start 
pretty  soon,  but  you  must  stay  at  home.  Look  after  our  tipi,"  said 
the  wife,  starting  oflF  with  a  lariat. 

Reaching  the  gentle  mare,  she  caught  and  mounted  her  and  drove 
ihe  herd  off  to  the  good  range.  For  a  long  time  she  did  not  return, 
not  until  about  noon.  "Oh,  my  !  I  am  unusually  tired,  for  the  stock  was 
so  very  gay  and  lively  that  they  scattered  among  those  hills  and  ra- 
vines. I  had  a  time  in  holding  them  together,"  said  the  wife.  "Is  that 
so  ?  Well,  they  never  did  that  before.  It  may  be  that  they  are  getting 
quite  fat  and  feeling  good,"  said  the  husband,  briefly.  "Oh,  dear,  my 
back  aches  now.  That  crazy  horse  kept  on  walking  oflf  with  most  of 
the  horses,  which  made  me  very  tired,"  said  the  wife.  Finally  they 
both  went  to  their  usual  occupations  at  home. 

"Here,  old  woman,  come  in !  I  want  to  tell  ycu  soiiiething."  The 
v>ife  came  in  with  weary  appearance.  "I  want  you  to  go  out  again  this 
evening  and  round  up  the  herd.  Be  sure  and  drive  them  over  before 
sunset.  Count  them  before  starting  to  come  in,"  said  the  husband. 
"Oh,  dear,  I  hate  to  go  out  this  time.  You  had  better  do  it  yourself,'' 
said  the  wife.  "Well,  old  woman,  it  is  easy  to  go  out  and  drive  the  herd 
to  our  premises.  So  please  to  go  and  drive  them  early,  so  we  can  have 
more  time  for  pleasure,"  said  the  husband. 

At  last  she  got  up  and  went  out  lazily,  carrying  her  lariats  under 
her  arm.  Reaching  the  gentle  mare,  she  caught  and  mounted  her  and 
drove  the  herd  into  the  outskirts  of  the  camp'-circle.  Whenever  the 
herd  was  driven  in  the  people  would  gaze  at  them  and  wish  that  they 
could  have  such  a  herd.  "Say,  old  woman,  get  them  together  and  let 
us  corral  them  and  catch  that  hcrse  of  mine,  and  then  we  can  attend 
to  the  rest  later  on,"  said  the  husband,  good-naturedly.  So  she  rode 
up  to  the  red-speckled  horse  to  lariat  him.  This  horse  would  whinny 
like  a  stallion,  kick  the  ground,  lift  his  tail  from  side  to  side,  and 
otherwise  act  peculiarly.  "Oh,  pshaw !  This  horse  is  crazy,  he  is  al- 
ways doing  that  when  I  advance  to  him,"  said  the  wife.  At  this  time 
her  husband  smiled  a  little  and  aided  her  in  catching  the  horse.  She 
then  dismounted  the  gentle  mare  and  staked  out  the  horse  near  the  tipi, 
also  caught  the  others  and  did  the  same  with  them.  The  whole  herd 
stood  very  quietly  and  the  couple  went  to  bed  in  good  humor  again, 
teasing  and  joking  each  other.  In  the  morning  they  both  awoke  at 
the  same  time  and  talked  about  the  stock  before  daylight. 

"Say,  dear  old  woman,  I  think  you  had  better  get  up  and  go  cut 
and  turn  the  stock  loose.  Go  to  the  red-speckled  horse  first.  Get  up, 
dear,  before  they  get  restless,"  said  the  husband.    "Oh,  my,  I  do  hate 


250        Field  Columbian  Museum — Anthropology,  Vol.  V. 

to  get  up  so  early !  But  since  you  order  me  to  do  it,  I  shall  do  it  with 
the  greatest  of  pleasure,"  said  the  wife,  getting  up  from  bed,  still  gap- 
ing. The  colts  began  to  whinny  for  their  motEers,  who  were  grazing. 
So  she  went  out  to  the  red-speckled  horse.  The  horse  began  to  whinny 
like  a  stallion,  pawing  away  on  the  ground,  swinging  his  tail  and 
charging  for  the  woman,  but  he  was  still  tied  to  a  stake-pin.  "Oh, 
dear,  I  do  wish  this  horse  would  quit  his  foolishness.  It  provokes  me 
to  hear  such  noise.  Be  quiet  or  I  will  punish  you !"  said  the  wife,  turn- 
ing him  loose  from  the  stake-pin  with  the  rest.  She  then  walked  in 
again  and  cooked  for  breakfast.  "Now,  dear  wife,  I  want  you  to  go 
out  and  take  the  whole  herd  to  that  good  range  and  come  back  soon. 
Watch  their  course  before  you  leave  them,"  said  the  husband.  "All 
right,  I  shall  start  pretty  soon,  but  bear  in  mind  that  I  want  you  to 
stay  at  home.  You  hear  ? .  You  must  have  gone  out  yesterday,  for  some 
things  were  out  of  place,"  said  the  wife,  starting  in  a  hurry.  At  this 
time  the  husband  suspected  his  wife  for  staying  so  long  with  the  herd 
in  the  mornings.  Not  only  that,  but  he  had  noticed  the  action  of  the 
horse  toward  her. 

So  the  husband  was  in  a  different  mind  and  thought  his  wife  must 
have  something  to  do  out  in  the  range,  "I  shall  have  to  find  out  this 
guilty  action  to-day.  I  cannot  stand  the  foolishness  much  longer," 
said  the  husband.  So  he  got  up  from  bed,  put  on  his  leggings  and  a 
pair  of  moccasins  and  robe,  with  choking  throat,  for  he  was  not  in 
good  spirits.  So  he  walked  down  the  river  and  followed  the  course 
until  he  came  even  with  the  timber  and  the  hill,  and  then  crawled 
slowly  to  get  closer,  so  as  to  see  his  wife.  This  wife  had  not  yet  got 
to  the  timber  when  he  arrived  at  the  range.  As  she  was  driving  the 
herd,  the  red-speckled  horse  was  with  her.  This  horse  would  chase 
the  others  away  and  bite  them  for  coming  near  to  her.  She  was  still 
on  the  gentle  mare  and  looked  back  occasionally  toward  the  camp- 
circle.  After  she  had  gone  beyond  the  timber  and  dismounted  and 
turned  the  mare  loose,  the  red-speckled  horse  then  rounded  up  the 
whole  herd  and  drove  the  woman  in  the  midst.  She  stooped  down  and 
lifted  up  her  dress ;  the  red-speckled  horse  came  along  prancing,  swing- 
ing his  tail  and  covered  her.  After  this  the  herd  scattered.  She  then 
straightened  herself,  picked  up  her  lariat  and  walked  off  toward  home. 
The  red-speckled  horse  then  snorted  and  shook  his  body,  took  a  good 
look  at  his  wife/ and  then  walked  away,  grazing. 

When  the  husband  had  seen  what  had  happened  at  the  range,  he 
went  back  quickly  to  their  tipi.  Feeling  very  sorry,  he  at  once  went  to 
bed  again,  covering  his  head.    "Oh,  my,  I  am  so  tired,"  said  the  wife, 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       251 

entering  the  tipi  with  silly  looks.  "Say,  man,  get  up !  Don't  you  know 
that  it  is  daytime,"  said  the  wife,  stirring  the  fire.  "Oh,  I  won't  do  it. 
You  must  go  right  back  to  your  husband.  Leave  me  alone,"  said  the 
husband,  angrily.  "What!  My  husband?  Who  is  my  husband? 
Don't  try  to  pick  at  me,"  said  the  wife  in  an  innocent  voice.  "Ah! 
You  think  that  I  don't  know  of  your  secret  actions !  Who  was  it  that 
stood  over  and  let  that  red-speckled  horse  enjoy  himself?"  said  the 
husband  angrily  and  with  a  frown  on  his  forehead.  The  wife  then 
made  no  attempt  to  clear  herself,  but  held  her  peace  to  prevent  further 
trouble.  She  was  allowed  to  remain  at  home  during  the  day  at  this 
time.  There  were  no  friendly  words  between  her  and  the  husband. 
She  cf  course  did  some  work  at  home  to  quiet  her  husband's  temper. 

Early  in  the  afternoon  the  husband  went  out  after  the  herd  him- 
self. When  he  had  come  within  a  short  distance  of  the  herd,  the  red- 
speckled  horse  was  whinnying  like  a  stallion,  and  occasionally  looked 
toward  him  The  horse,  seeing  that  it  was  not  the  wife,  stood  still  and 
went  to  grazing.  "Ah  I  I  have  a  gcod  proof  now !  That  is  the 
reason  that  she  always  stays  rather  longer  than  is  necessary.  I  will 
see  more  of  it  at  the  tipi,"  said  he,  driving  the  horses  and  mares  and 
colts  to  the  camp  for  the  night.  He  was  rather  sharp  in  words  to  the 
red-speckled  horse  on  the  way.  Finally  he  had  driven  the  whole  herd 
ever  the  hill.  When  he  reached  the  camp  with  the  herd,  the  wife  came 
out  with  a  lariat  in  her  hand  and  stretched  it,  ready  to  lasso.  When 
she  had  a  loop  for  the  red-speckled  horse,  it  ran  up  to  ner,  whinnying 
at  her  from  behind.  "You  get  away  from  me,"  said  the  wife  sharply 
to  the  horse.  The  husband  was  angry  then,  but  held  his  peace  until 
she  had  all  the  horses  and  mares  which  were  gentle  staked  out.  After 
this  was  done,  they  both  went  into  their  tipi  with  rather  peculiar 
spirits. 

"Is  that  the  way  you  always  do  when  I  send  you  out  with  the 
herd?  To  hide  this  shameful  act  from  me  makes  my  body  quiver 
from  the  insult.  Did  you  do  that?  Say,  wife,  I  know  that  I  should 
not  talk  to  you  in  such  a  mannpr,  but  it  is  my  duty  to  find  out  why  this 
horse  acts  so  guilty  and  is  fascinated  before  you."  said  the  man.  Tl.is 
wife,  knowing  that  she  was  surely  caught,  didn't  have  the  courage  to 
make  any  denial.  She  was  being  talked  to  about  her  crime,  but  she  did 
what  would  be  pleasing  to  her  husband,  ^^'hile  the  husband  was  talk- 
ing to  her,  he  became  quite  furious  against  his  horse.  "I  am  very 
sorry  that  I  have  this  day  found  out  the  secret  connection.  I  have  done 
much  for  my  horse,  because  I  loved  him.  Notwithstanding  all  the 
favor  I  have  shown  him,  he  has  treated  me  wrongfully  and  disgrace- 


252         Field  Columbian  Museum — Anthropology,  Vol.  V. 

fully,"  said  the  husband,  with  watering  eyes  and  heavy  beating  of  the 
heart. 

Just  when  the  sun  was  setting  with  a  deep  glow  he  took  his  bow 
and  two  arrows  and  went  out.  When  the  horse  saw  him  leaving  his 
tipi,  it  began  to  whinny  at  him,  thinking  he  was  the  wife.  Advancing 
to  the  horse  with  quick  steps  and  full  of  energy,  he  took  aim  at  his  heart 
and  shot  his  horse.  This  horse  staggered  around,  and  he  again  sent 
another  arrow  from  the  other  side,  which  landed  on  the  ground.  This 
red-speckled  horse  vomited  and  staggered  until  he  fell  dead  on  the 
ground,  still  tied  to  the  stake-pin. 

The  sun  had  set  in  the  western  sky.  "You  may  now  enjoy  yourself 
v»^ith  him !  Go  and  see  him  as  often  as  you  like,"  said  the  husband, 
with  sarcasm  to  his  wife,  who  was  still  swallowing  her  saliva  with  some 
fear.  For  some  time  both  exchanged  no  words,  and  they  retired  with 
gloomy  disposition. 

In  the  morning  the  husband  awoke  his  wife  to  go  out  and  turn  the 
stock  loose.  "^Say,  I  wish  you  would  get  up  at  once.  Go  and  turn  the 
stock  loose  and  drive  them  to  the  range  before  breakfast,"  said  the  hus- 
band abruptly  and  still  in  different  spirit.  "Oh,  my !  I  am  quite  sleepy 
yet,"  siaid  the  wife,  taking  a  long  gape  and  sneezing  toward  the  wall  of 
the  tipi.  The  wife  then  took  her  lariat  and  went  out  of  the  tipi  with  a 
deep  cough,  to  clear  her  voice.  Looking  to  the  camp-ground,  then  to 
the  location  of  the  horses,  she  was  surprised  to  find  them  all  gone  except 
the  dead  one. 

Without  any  word  of  exclamation  she  returned,  and,  entering  the 
tipi  with  courage,  said  to  her  husband,  still  in  bed,  his  head  completely 
covered  up :  "Your  thoughtless  act  of  last  evening  has  made  the  whole 
herd  desert  us.  That  red-speckled  horse  which  you  shot  dead  yester- 
day has  taken  away  the  herd.  He  is  lying  on  the  ground,  but  the  rest 
are  all  gone,  leaving  no  trail  behind."  "Is  that  so?  Do  you  mean 
to  say  that  the  whole  herd  is  gone  except  the  dead  one?  '  Oh,  my,  my! 
I  cannot  bear  that.  Something  has  got  to  be  dene  to  get  them  back. 
They  may  have  stampeded  early  this  morning,"  said  the  husband,  put- 
ting on  his  leggings  and  moccasins.  "Oh,  yes,  they  are  all  gone.  Just 
get  out  and  you  will  see,"  said  the  wife  with  a  hint.  So  he  went  out, 
and  surely  the  whole  herd  had  gone  excepting  the  dead  horse. 

Feeling  heart-stricken,  he  went  back  into  his  tipi  and  began  to  beg. 
his  wife  to  tell  him  if  there  was  any  secrecy  between  her  and  the  dead 
horse.  The  wife  still  held  her  peace,  but  kept  on  with  sorrowful  dis- 
position. "Say,  dear  wife,  I  wish  you  would  have  mercy  on  me  to 
tell  me  what  gifts  you  have  got  from  him.     I  want  you  to  forgive  me, 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       253 

will  you?"  said  the  husband,  pitifully.  "If  you  had  behaved  yourself 
and  acted  without  jealousy  to  your  horse  and  allowed  him  to  reveal 
things  to  you,  it  would  have  been  for  our  future  benefit.  But  on  account 
of  the  injustice  that  you  have  imposed  upon  him,  it  is  useless  for  me  to 
do  anything  to  make  amends,"  said  the  wife  recklessly.  "Say,  dear 
wife,  I  wish  you  would  gladly  go  to  him  and  ask  him  for  his  tender 
mercies  and  extend  my  repentance  to  the  end  that  I  may  recover  my 
stock,"  said  the  husband.  "I  know  that  you  hated  to  lose  your  stock, 
so  did  I.  But  you  must  understand  that  you  did  wrong  to  him,  and  that 
is  the  reason  that  he  has  taken  away  with  him  the  herd.  It  is  the  plain 
fact  that  even  in  the  vast  herd  you  had,  there  were  to  have  been  diflfer- 
cnt  colors  of  horses  in  your  herd.  Since  you  wanted  to  own  good  look- 
ing horses,  this  dead  horse  thought  of  a  way  to  please  you  and  help," 
said  the  wafe.  "Well,  my  dear,  I  have  just  said  that  I  wish  you  would 
go  out  and  tell  him  that  I  have  made  an  apology  to  him,  and,  above  all, 
request  that  I  want  to  have  the  herd  brought  back  to  us,"  said  the  hus- 
band. "I  thought  you  would  beg  from  me.  I  was  doing  it  on  your  be- 
half, but  you  got  mad.  Keep  still  now,  while  I  go  out  and  wake  him 
up,"  said  the  wife. 

Reaching  the  dead  horse,  she  said  with  good-natured  voice,  "Say, 
get  up !  Your  partner  wants  you  to  go  after  the  herd,"  and  returned 
to  the  tipi.  "Yes,  wife,  I  shall  be  glad  to  get  them  back  again.  Please 
do  your  best,  will  you  ?"  said  the  husband,  smiling.  So  the  wife  went 
out  again  and  said  to  her  lover :  "Say,  your  partner  wishes  to  get  his 
horses  back  again.  He  admits  that  he  did  the  act  without  careful 
thought,"  said  the  wife.  (In  early  days,  when  a  young  man  was 
caught  with  a  married  woman,  his  parents'  stock  or  his  own  were 
either  demanded  or  killed  outright  by  the  injured  one.  The  following 
paragraphs  will  tell  how  the  red-speckled  horse  brought  the  finest  of 
horses  with  his  wife  to  make  a  payment  for  damages.)  The  dead 
horse  then  moved  his  limbs.  "Pray,  do  your  best  and  get  his  sym- 
pathy," said  the  husband.  So  the  wife  then  went  out  and  spoke  to  the 
horse  a  little  louder  this  time,  saying:  "Say,  your  partner  wishes  your 
sympathy  now,"  at  the  same  time  the  woman  looked  at  the  body  of  the 
horse.  At  this  time  it  moved  about  and  breathed  for  some  time. 
"Wife,  you  may  know  that  I  did  very  wrong,  but  now  I  want  you  to 
forgive  me.  Please  hear  me  and  do  what  I  have  requested,"  said  the 
husband.  So  the  wife  went  out  and  reached  the  dead  horse,  and  said 
with  a  clear  voice,  "Say,  your  partner  wishes  you  to  get  up  and  make 
yourself  known  this  day.  Show  that  power  that  you  have."  said  the 
wife  to  her  lover  and  husband.     When  she  had  said  these  words,  the 


254        Field  Columbian  Museum — Anthropology,  Vol.  V. 

red-speckled  horse  got  up  and  shook  himself,  took  a  big  sneeze  and 
lifted  up  his  ears  and  swung  his  tail  to  and  fro.  When  the  husband 
heard  the  horse  whinny  four  times,  he  went  out  quickly  to  him.  Just 
as  he  got  near  to  him,  the  whole  herd  had  gotten  back,  the  animals  still 
panting  and  the  colts  and  mares  whinnying.  In  fact  the  duimals  were 
glad  to  be  together  again.  Being  so  grateful,  he  went  up  to  his  horse 
and  began  to  hug  and  kiss  him  tenderly.  "I  want  to  tell  you,  my  horse, 
that  I  did  wrong,  but  it  is  all  over  with,  so  we  all  can  be  happy  again," 
said  the  husband.    The  husband  attended  the  stock  this  time. 

"Say,  wife,  I  would  like  very  much  to  have  a  white  horse,  with 
real  black  ears,  horse  that  has  small  black  eyes  and  a  nice 
conspicuous  black  spot  at  the  root  of  its  tail,"  said  the  husband  to  his 
wife,  who  was  then  in  generous  humor.  "All  right.  Then  you  may 
go  after  that  mare  I  am  so  fond  of  and  bring  her  to  me,  that  mare 
I  ride  so  much,"  said  the  wife.  So  he  went  out  to  the  herd  and  brought 
in  the  gentle  mare,  and  the  red-speckled  horse  following.  So  she  sad- 
dled the  mare  and  mounted  her.  "Say,  man,  see  that  divide  in  the 
east?  I  want  you  to  watch  that  small  ravine  dividing  the  range  until 
I  come  out  of  it,"  said  the  wife,  hastily,  as  she  started  off  with  the  red- 
speckled  horse. 

Of  course  the  husband  knew  that  besides  searching  for  the  object 
of  his  wish,  something  would  take  place  with  the  couple.  He  wailed 
patiently  and  watched  the  spot  with  eagerness,  till  at  last  the  wife  rode 
over  the  divide  through  the  ravine,  followed  by  the  red-speckled  horse 
and  the  new  black-eared  horse.  "Well,  well !  There  comes  my  wife 
with  my  desire,''  said  the  husband  washing  his  teeth  with  saliva.  The 
wife  reached  the  tipi  anH  said  to  her  husband,  "Here  is  your  horse,  take 
him.  He  is  perfectly  gentle.  Bridle  him  and  get  on  him,"  said  the 
wife,  dismounting  from  the  mare. 

The  husband  stepped  up  to  his  wife,  hugged  and  kissed  her  ten- 
derly, and  congratulated  her  for  her  good  deeds,  etc.  The  wife  en- 
tered the  tipi.  The  mare  and  red-speckled  horse  grazed  about,  while 
the  husband  caught  the  new  horse  and  mounted  him.  Being  very 
proud  of  his  new  property,  he  rode  the  horse  around  the  camp-circle. 
Whenever  he  came  to  a  group  of  people,  they  would  remark  on  his 
splendid  horse,  "What  a  nice  looking  horse  that  is !"  "Well,  he  must 
have  raised  it."  "It  is  his  own,"  said  the  spectators.  "Yes,  it  is  mine," 
said  the  husband,  as  he  was  returning  to  his  home.  He  then  drove  the 
mare  with  red-speckled  horse  to  the  main  herd,  leaving  the  good  wife 
to  do  what  had  to  be  done  at  home. 

The  next  morning  he  faced  his  wife  and  said  in  loving  voice :    "I 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       255 

would  like  to  have  a  nice  horse  added  to  my  herd  to-day,  dear  wife,  an 
animal  that  has  a  whitish  color,  with  bay  specks  all  over  the  body,  and 
golden  mane  and  tail."  So  he  ate  breakfast  with  his  wife,  both  having 
smiling  faces.  ''Well,  then,  you  go  over  to  the  herd  and  bring  in  that 
gentle  mare  again;  that  mare  that  I  rode  a  good  deal,"  said  the  wife. 
So  he  went  out  to  the  herd  and  brought  in  the  gentle  mare,  together 
with  the  red-speckled  horse.  "Now,  wife,  here  is  the  mare  with  the 
red-speckled  horse,"  said  the  husband.  After  the  wife  had  finished  her 
chores  she  saddled  up  the  mare  with  good  saddle  blankets,  starting  off 
in  the  same  direction.  The  husband  remained  at  home,  and  at  times 
went  out  to  see  if  his  wife  was  coming  in.  It  was  about  forenoon  when 
she  came  over  the  divide  through  the  ravine,  and  shortly  afterwards, 
the  golden-speckled  horse,  with  the  red-speckled  horse.  Reaching  the, 
tipi,  she  said  to  her  husband,  who  was  just  coming  out  of  the  tipi, 
"Here,  take  this  horse.  He  is  perfectly  gentle  in  every  way.  Bridle 
him  and  use  him.  I  have  already  told  you  that  they  will  be  of  gentle 
disposition,"  said  the  wife,  dismounting  from  the  mare.  "Well,  well, 
I  am  so  glad  to  hear  your  good  words,  and  much  more  pleased  to  get 
a  good  gift  from  you,"  said  the  husband,  softly.  The  husband  lassoed 
the  horse,  bridled  him  and  mounted  him.  He  rode  the  animal  through 
the  camp-circle  without  any  trouble.  "Say,  partner,  that  man  must 
have  a  good  breed  of  stock.  It  is  possible  that  since  he  is  out  all  the 
time  with  the  herd,  the  horses  may  voluntarily  get  into  his  herd."  ''Oh, 
well,  he  has  plenty  of  them,  they  get  bigger  and  prettier."  "I  do 
wonder  where  that  man  gets  such,  magnificent  horses."  "He  may  get 
them  from  herds  of  mustangs,"  said  the  people  at  various  places. 
Reaching  his  tipi,  he  drove  his  stock  with  the  rest  to  good  pasturage  for 
the  night.  Both  the  husband  and  wife  spent  the  night  in  pleasant  mem- 
ories, etc. 

In  the  morning  during  breakfast,  he  said  to  his  wife,  who  was 
then  wiping  her  utensils,  "Oh,  I  do  wish  I  could  own  a  light  dapple- 
gray  horse  to-day,"  his  eyes  twinkling  and  moving  his  hands  impa- 
tiently. "All  right,  I  shall  see  about  it.  Then  you  may  go  out  into  the 
herd  and  catch  that  gentle  mare  and  bring  her  in.  Go  right  away!" 
said  the  wife  anxiously.  So  the  husband  then  started  off  with  his  lariat 
and  shortly  afterwards  brought  in  the  mare.  "Oh,  old  woman,  here  is 
the  mare,"  said  the  husband,  gently.  So  she  caught  the  mare  and 
mounted  her.  "You  must  watch  the  same  place,  so  you  may  know  of 
my  arrival,"  said  the  wife.  The  husband  remained  at  home  doing  some 
work  and  wafted  patiently  for  her  return.  It  was  about  the  middle 
of  the  afternoon  when  he  went  out  of  the  tipi  and  sat  down  against  it. 


256        Field  Columbian  Museum — Anthropology,  Vol.  V. 

Finally  she  came  over  the  divide  through  the  ravine,  followed  by  two 
liorses,  one  of  which  was  the  red-speckled  horse.  "Here,  man,  lasso 
this  horse,  he  is  perfectly  gentle  to  use  right  now  if  you  want  to," 
said  the  wife,  dismounting  from  the  mare.  "Oh,  my  dear  wife,  you  are 
so  kind-hearted.  Just  come  over  and  lean  your  head  toward  me,"  said 
the  husband,  kissing  the  wife  tenderly  and  embracing  her.  So  the 
husband  at  once  mounted  the  dapple-gray  horse  and  rode  around  the 
camp-circle.  "Oh,  my !  That  man  has  plenty  of  good  and  fine  horses !" 
"Yes,  he  is  a  lucky  man."  "It  is  because  he  is  quite  stingy."  "Not 
only  that, but  he  is  true  to  his  stock, and  he  looks  after  it  day  and  night." 
aaid  the  people.  "It  is  true  that  I  have  good  horses.  That  is  the  way 
to  have  a  herd.  Let  them  be  good  and  plump  all  the  year  around," 
said  the  husband,  emphatically.  After  he  had  viewed  the  camp  on  the 
new  horse,  he  drove  the  mare  with  the  new  horse  to  the  herd  out  ro 
good  pasturage  for  the  night. 

In  the  morning  during  the  breakfast  he  said  to  his  wife,  facing 
toward  her,  "Say,  dear  wife,  I  do  wish  now  that  I  could  own  a  mouse- 
colored  horse, — an  animal  that  has  a  black  mane  and  tail,  also  a 
long  black  streak  from  neck  to  tail,  all  the  legs  at  the  knee  joints 
striped  crosswise,  and  also  a  hazy  face,  like  smoke."  "All  right,  I  shall 
try  and  get  such  an  one  soon.  You  may  go  out  to  the  herd  and  bring 
that  mare  again,  the  one  that  I  have  ridden  a  good  deal,"  said  the 
wife,  with  deep  breath.  So  he  started  oflf,  carrying  his  lariat,  and  soon 
brought  the  mare  in.  "Here  is  the  gentle  mare,  old  woman,"  said 
the  husband.  "All  right,  I  will  be  out  soon.  Leave  her  standing  for  a 
while,"  said  the  wife,  perhaps  fixing  up  herself.  Finally  the  wife  came 
•out,  saddled  up  the  mare  and  mounted  her.  "You  must  be  sure  and 
watch  that  ravine  to-day.  It  will  be  the  last  time  for  me  to  get  out  and 
demand  a  horse  for  you,"  said  the  wife  as  she  started  oflf.  The  hus- 
band became  impatient  late  in  the  afternoon.  "I  do  wonder  if  they  are 
going  to  come  back.  Surely  this  time  he  will  get  away  With  my  wife," 
said  the  husband,  with  limp  head  and  hands.  It  was  quite  late  in  the  day, 
when  at  last  she  came  out  through  the  ravine  just  before  sunsei,  about 
the  same  time  the  red-speckleci  horse  was  shot  down  on  the  other  day. 
^'Here,  man,  lasso  this  horse,  he  is  perfectly  gentle.  Get  on  and  ride 
around  if  you  want  to,"  said  the  wife,  dismounting  from  the  mare. 
^'Oh,  my  dear  wife,  I  must  thank  you  for  this,  and  hereafter  I  shall  be 
thoughtful  in  everything,"  said  the  husband,  lassoing  the  blue-faced 
borse.  So  before  the  sun  set  he  rode  around,  and  the  people  talked  of 
his  new  horses.    They  all -had  the  impression  that  he  had  raised  them. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        257 

but  that  is  the  way  the  horse  paid  for  his  crime.    Both  were  kind  and 
good  to  the  horse. 


In  former  years,  men  when  caught  with  married  women  paid  for 
the  crime  in  horses  and  goods,  the  peace-pipe  being  taken  along,  with 
which  to  obtain  mercy.  Generally  the  old  people  are  called  upon  to 
make  the  peace.  If  there  is  no  apology  from  the  guilty  party,  the  of- 
fended goes  out  and  kills  the  horses  and  takes  them  away  by  force. 
The  woman  is  slightly  punished  by  beating ;  others  who  are  shamefully 
insulted  cut  the  woman's  hair,  or  cut  off  the  end  of  her  nose,  whence 
the  "cut-nose  woman." — D. 

Told  by  River-Woman.  Connection  between  a  woman  and  a  stallion  is  found  in  a  Pawnee 
tale. 

108. — The  Man  who  sharpened  his  Foot.* 

Some  young  men  went  hunting.  At  night  they  camped  out.  Early 
in  the  morning  one  man  was  hungry.  Unable  to  restrain  himself,  he 
cut  off  the  muscle  of  his  calf  and  cooked  it.  After  he  had  cooked  it,  he 
sharpened  his  foot.  His  friends  noticed  him  sharpening  it,  and  deceived 
him.  Putting  a  log  on  the  bed,  they  covered  it  with  bedding,  and 
secretly  fled.  They  had  fled  far  when  this  young  man  got  up  and,  going 
into  the  shelter,  at  once  kicked  the  log.  He  immediately  saw  that  they 
had  tricked  him.  Going  out  again,  he  ran  toward  a  cottonwood  tree  and 
split  it  with  his  foot.  Then  he  pursued.  He  almost  reached  his 
friends  as  they  got  near  the  camp.  One  of  them  who  was  swift  suc- 
ceeded in  reaching  the  camp  and  crying  out :  "Our  friend  has  been 
cruel  (powerful)  to  himself!  He  sharpened  his  leg  and  pursued  us!" 
Immediately  all  took  their  bows  and  arrows  and  began  to  fight.  But 
they  were  overcome  and  nearly  all  killed.  There  was  a  big-bellied  boy 
living  together  with  his  grandmother  in  a  dog-hut.  Arming  himself,  he 
took  a  rib  for  his  bow  and  collar  bones  for  his  arrows.  When  his  grand- 
mother had  painted  him  he  went  out.  Nearly  everybody  had  been 
killed  by  this  one  who  had  become  crazy.  The  boy  drew  up  his  sleeves. 
As  the  man  ran  by,  he  drew  his  bowstring  four  times.  The  fourth  time 
he  shot.  He  hit  him  in  the  side,  and  at  once  the  insane  one  fell  and 
stretched  out.  After  he  had  killed  him,  the  people  cut  off  his  head  and 
his  legs  and  arms.  They  cut  him  in  pieces  and  put  them  in  the  fire  until 
he  was  entirely  consumed.    Even  his  bones  were  burned  up." — K. 

'  Informant  C;  text. 
»  Cf.  Nos.  55,  log. 


258        Field  Columbian  Museum — Anthropology,  Vol.  V. 

109. — The  Man  who  sharpened  his  Foot.' 

Two  young  men  were  traveling  to  reach  a  camp.  As  night  over- 
took them  they  came  to  a  pair  of  brush  huts.  One  of  them  said,  'Let 
us  each  use  one."  The  other  said,  "^No,  it  is  not  best  to  do  that."  Then 
the  one  said,  "We  shall  be  crowded  if  we  sleep  together,  but  we  can 
have  all  the  room  we  want  alone.  The  shelters  must  have  been  put  up 
one  for  each  of  us."  The  fourth  time  the  one  who  wanted  to  sleep  alone 
persuaded  the  other,  so  that  each  went  into  one  hut.  Then  the  one  who 
wanted  to  sleep  alone  said,  "Let  us  have  a  kicking  match."  The  other 
said,  "No,  we  had  better  go  to  sleep,  for  we  have  to  start  very  early  in 
the  morning  to  reach  the  camp."  He  heard  his  companion  strike  some- 
thing and  then  say  again :  "Let  us  have  a  kicking  match."  "No^ 
my  friend,"  the  other  answered,  "it  is  getting  late;  go  to  sleep."  Then 
he  went  out  from  his  shelter  slowly  and  quietly  and  peeped  into  the 
other  shelter.  His  friend  was  sharpening  his  leg  with  an  axe.  Instead 
of  going  back  into  his  own  shelter  he  cut  off  the  leg  (hiot)  from  his 
buffalo  robe  and  told  it:  "If  he  says:  'Let  us  have  a  kicking  match,*^ 
tell  hirn :  'No,  let  us  go  to  sleep,  my  friend.'  "  Then  he  fled  and  went 
a  long  distance.  His  companion,  to  satisfy  himself  that  he  was  still 
there,  wanted  to  hear  him  speak  and  called  out  again :  "Let  us  have 
a  kicking  match  !"  The  answer  came :  "No,  we  are  friends.  I  do  not 
think  it  is  well  for  us  to  have  a  kicking  match,  for  we  might  become 
angry  at  each  other."  Then  this  one  had  finished  sharpening  his  leg 
and  became  angry,  and  went  out  and  peeped  into  the  other  shelter  and 
saw  nothing  there  but  a  piece  of  skin.  Then  he  said,  "You  fool !  You 
cannot  escape  from  me.  You  can  go  far,  but  I  will  overtake  you !" 
Then  he  started  to  travel  with  one  of  his  legs  sharpened.  He  followed 
the  trail  of  the  other,  who  had  already  reached  the  camp.  He  told  the 
people  about  the  one  who  had  sharpened  his  leg,  and  they  in  great  fear 
prepared  to  flee  with  the  women  and  children.  Then  the  other  reached 
the  camp.  He  kicked  and  killed  the  first  one  he  came  to.  He  did  the 
same  to  the  next  one,  and  thus  he  killed-  many,  piercing  them  through 
with  the  point  of  his  leg.  Then  he  went  all  over  the  camp,,  killing  all 
of  the  people  excepting  those  who  were  in  hiding.  Then  one  man 
thought  of  a  rock  (hata°),  and  swallowed  it.  He  went  to  the  one  with 
the  sharp  leg  and  said  to  him,  "Kick  me  right  in  the  stomach  with  all 
your  might."  He  did  so  and  broke  the  point  of  his  leg,  [and  was  killed] . 
The  other  young  man  continued  his  journey. — K. 

*  Informant  L 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       259 

no. — The  Lame  Warrior  and  the  Skeleton. 

A  party  of  young  men  went  off  on  the  war-path,  going  toward  the 
west  among  the  mountains.  They  traveled  on  foot,  very  heavily  loaded 
with  food  and  moccasins.  One  day,  when  they  were  going  down  a  river, 
one  of  them  felt  a  pain  in  his  ankle,  which  continued  to  grow  worse  un- 
til they  pitched  camp. 

In  the  morning  the  man's  ankle  was  swollen  so  badly  that  it  was 
impossible  for  him  to  continue  the  journey  with  the  others.^  His  com- 
panions thought  it  best  to  leave  him.  So  they  commenced  cutting  wil- 
lows and  tall  grass  to  make  a  thatched  shelter  for  him.  The  shelter 
was  completed  and  a  good  supply  of  food  was  left  for  him. 

"Now  if  you  should  get  well  soon,  don't  try  to  follow  us,  but  go 
back  home,  and  save  your  food  so  that  it  will  last  till  you  are  able  to 
get  around,"  said  his  companions,  and  then  they  started  off  on  foot  in 
search  of  the  enemy.  After  many  lonely  days,  there  came  .a  big  snow- 
storm, and  the  next  morning  the  man  looked  out  and  saw  a  large  herd 
of  buffalo  grazing  on  the  tall  grass  in  front  of  his  lod^e.  So  he  took 
his  bow  and  arrow  and  shot  the  fattest  one  and  killed  it.  He  then 
crawled  out  of  his  lodge,  went  to  the  buffalo  and  skinned  it,  and  brought 
in  the  meat  and  laid  it  opposite  the  fireplace.  After  eating  a  good  meal 
he  took  one  whole  side  of  ribs  and  roasted  it  before  the  fire. 

During  the  night  the  man  heard  footsteps  coming  toward  his  tipi 
in  the  snow.  "Well,  who  can  that  be?  I  am  going  to  give  up,  for  I  am 
here  alone.  I  am  going  to  let  him  kill  me,  but  I  shall  protect  myself 
first,"  he  said,  taking  his  bow  and  arrows  and  laying  them  by  his  side. 
Some  one  came  in,  a  perfect  skeleton,  wearing  a  tanned  robe.  The  robe 
was  pinned  together  at  the  neck.  The  man  was  afraid  to  look  at  the 
strange  being  at  first,  but  when  he  did  look  at  it,  being  very  much 
frightened,  the  skeleton  said  to  him,  "You  must  not  be  frightened,  for 
I  have  taken  pity  on  you.  It  is  I  who  gave  you  the  pain  in  your  ankle 
and  caused  it  to  swell  so  that  you  could  not  go  on  the  war-path.  If  you 
had  gone  along  with  the  rest  you  would  have  been  killed.  The  day  they 
left  you  here,  an  enemy  made  a  charge  upon  them  and  they  Were  all 
killed,  and  I  am  the  one  who  has  saved  you  from  destruction."  The 
lame  man  then  took  a  piece  of  the  roast  ribs  and  gave  it  to  the  skeleton 
to  eat,  watching  him  closely,  to  see  where  the  food  would  go.  It  went 
trom  the  throat  along  the  breast,  to  the  stomach  of  the  skeleton. 

The  skeleton  rubbed  the  man's  ankle  and  made  it  well.  "Now,'' 
said  he,  "if  you  are  charged  on  by  an  enemy,  you  will  not  be  killed. 
If  they  shoot  you,  you  will  be  this  way  (short  skeleton),  a  pile  of  bones 


26o        Field  Columbian  Museum — Anthropology,  Vol.  V. 

covered  by  a  robe."     So  the  skeleton  took  the  man  out  and  led  him 
straight  toward  the  camp. 

One  day  there  was  a  hand-game  in  the  camp  and  this  man,  who 
was  possessed  of  the  skeleton's  gift,  took  part,  sitting  at  the  door  of  the 
tipi.  When  the  people  had  collected  inside  and  the  game  was  well 
under  way,  they  gave  this  man  something  to  hide.  He  held  it  in  his 
hands  while  they  threw  a  robe  over  him,  and  he  became  a  pile  of  bones 
under  the  buffalo  robe.  Then  the  ghost  said,  "You  people  must  not  use 
my  name  in  vain." 


The  slang  for  taking  a  name  is,  "You  are  a  ghost,"  or,  "You  are  a 
dead  one."  The  Indians  do  not  speak  of  themselves  as  ghosts  or 
spirits,  for  this  man  who  was  gifted  turned  into  a  pile  of  bones.  When 
the  Indians  say,  "The  ghost  shot  me."  they  mean,  a  piece  of  flesh,  bone 
or  hair  has  penetrated  into  the  skin,  causing  pain. — D. 

Told  by  Little-Chief.    The  Pawnee  have  a  similar  story. 

III. — Mulier  cuius  vagina  multis  dentibus  insita  est. 

Th^re  was  a  woman  who  was  very  handsome  and  who  had  been 
married  several  times.  Her  husbands  would  live  a  certain  length  of 
time  with  her,  but  when  they  knew  her  in  the  night  time  they  would 
die  without  first  showing  symptoms  of  disease.  In  spite  of  many  men 
dying  at  her  side,  others  came  and  married  her.  One  day  a  man  felt 
suspicious  about  this  woman's  ill  luck  and  tried  to  see  where  the  trouble 
came  from.  So  he  courted  her  for  a  short  time  and  finally  married 
her  and  settled  down. 

This  man,  who  was  just  married  to  the  woman,  anticipating  some 
trouble  ahead,  went  and  provided  himself  with  an  instrument,  which 
was  a  slender  whetstone.  When  this  man  went  to  bed  with  his  new 
wife,  he  of  course  was  very  attentive.  When  the  wife  and  husband 
were  lying  together,  she  took  the  lead  in  conversation.  Tandem  ali- 
quando  vir  cum  uxore  coiit.  Haec  valde  liberalis  fuit  et  cruribus  dis- 
tentis  eum  exspectabat.  Tum  ille  non  membro  suo  sed  cote.  Usus  non 
multum  intravit.  Vagina,  cum  sentiret,  statim  mordere  coepit.  Ille, 
cum  ientes  inesse  intellexisset,  eos  cote  limavit.  Ex  illo  tempore  vagina 
innocens  semper  fuit. — D. 

Told  by  River- Woman.  For  discussion  of  distribution  of  this  tale,  see  Bogoras,  .'American 
Anthropologist  (N.  S.)  VoL  IV,  p.  667. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        261 

112. — The  Man  who  brought  back  the  Dead  Body/ 

A  party  of  the  best  warriors,  all  of  them  good  men,  went  out  from 
a  tribe.  All  of  them  were  killed  in  war.  Among  them  had  been  a 
young  man  whose  sister  was  very  beautiful.  When  it  was  reported 
that  the  party  had  been  exterminated,  many  of  the  people  cried  over  the 
dead  men.  Then  the  girl  announced:  "Any  one  who  can  bring  me 
even  the  least  bone  of  my  brother,  so  that  I  may  see  him  again,  shall 
become  my  husband.''  This  was  known  all  over  the  camp-circle,  but  no 
one  attempted  the  deed  except  a  very  ugly  man.  Without  telling  any 
one  where  he  was  going,  he  started.  He  was  away  many  months  and 
had  about  given  up  his  purpose,  when  he  resolved  to  make  one  more 
attempt.  Starting  to  go  on,  he  finally  came  to  the  place  where  the 
battle  had  been.  He  went  from  one  scaffold  to  another  and  asked 
each  of  the  dead  whether  he  was  the  desired  person.  Coming  to  a 
certain  one,  he  heard  the  groaning  of  a  person,  and  asked:  "Are  you 
the  brother  of  that  girl?"  "Yes,"  came  the  answer.  "Please  come 
down,"  he  said  to  the  dead  man.  The  dead  person  consented,  and 
slowly  let  himself  down  by  one  of  the  poles  of  the  scaffold  to  the 
ground.  Then  the  man  carried  him  back  to  the  camp-circle.  He 
dropped  the  entire  corpse  before  the  door  of  the  girl.  Thus  she  had  re- 
ceived what  she  wished.  So  she  put  up  a  tent,  dressed  herself  beau- 
tifully, prepared  food,  and  invited  all  her  friends  and  relatives.  When 
all  were  seated  in  the  tent,  she  had  an  old  man  cry  out  for  the  ugly  man. 
He  came,  and  was  taken  into  the  tent  and  sat  down.  Then  the  old  man 
said  to  him :  "Young  man,  you  have  en(iured  hardships  for  many 
months ;  you  have  succeeded  in  bringing  back  this  corpse,  the  body  of 
her  brother,  so  that  she  can  see  it  once  more  before  it  is  buried  in  the 
ground.  Here  are  her  friends  and  relatives  sitting  about,  and  yours 
are  looking  on.  Your  wife  is  sitting  by  you.  This  is  your  tent  and  your 
food."     So  he  married  her. — K. 


1 13. — The  Sioux  Woman  who  acted  as  a  Man. 

Among  the  Sioux  there  was  a  woman  whose  parents  were  good, 
and  kept  her  dressed  finely ;  but  she  wanted  to  dress  as  a  man.  Her 
father  was  displeased  at  her  immodesty.  A  war-party  started  against 
the  Pawnees,  and  she  went  along,  wearing  man's  clothing.  She  struck 
many  enemies,  was  unwoimded,  and  achieved  much  honor.  After  the 
return  of  the  party,  the  Sun-dance  was  made.     The  woman  said:    "I 

'  Inlormants  J. 


262        Field  Columbian  Museum — Anthropology,  Vol.  V. 

know  you  do  not  like  my  conduct.  You  are  ashamed  of  me.  I  cannot 
be  killed  by  the  enemy  in  war,  but  any  one  In  the  tribe  can  kill  me.  Let 
some  man  kill  me."  Then  her  father  dressed  her  as  a  man.  The  wo- 
man mounted  a  good  horse,  stood  in  front  of  her  father's  tent,  closed 
her  eyes,  and  said :  "Now  I  am  ready."  Then  the  man  who  had  been 
selected  shot  hsr. — K. 


114. — The  Faithless  Woman  and  the  Kiowa.^ 

An  Arapaho  had  a  beautiful  wife.  His  younger  brother  also  was 
handsome.  This  young  man  once  went  out  hunting ;  after  he  had  gone 
some  distance  he  remembered  that  he  had  forgotten  his  bag.  He  went 
back  into  the  camp  to  get  it.  After  he  had  taken  his  bag,  he  started  off 
again,  but  this  time  he  eloped  with  his  elder  brother's  wife.  He  came 
again  to  the  place  where  he  had  camped  before  and  found  there  a 
Kiowa.  This  Kiowa  was  very  fine  looking,  and  the  woman  was  so 
charmed  with  him  that  she  fell  in  love  with  him.  Then  the  young 
man  who  had  eloped  said :  "Now  I  will  give  him  a  smoke.  After  we 
have  smoked  together  I  will  attack  him ;  then  you  must  stab  him,"  and 
he  gave  her  his  knife.  Then  he  gave  the  Kiowa  a  smoke ;  and  as  soon 
as  they  had  smoked,  he  attacked  him.  They  fought  and  struggled  and 
rolled  about,  one  getting  on  top  of  the  other.  The  Arapaho  was  almost 
killed,  but  the  woman  was  not  concerned.  "Come  stab  him,"  he  told 
her,  but  she  tried  to  stab  him  instead.  "Let  him  be  killed,"  she  thought 
of  her  husband,  "then  this  Kiowa  will  have  me  for  his  wife."  At  last 
they  rolled  to  where  the  Kiowa's  knife  had  fallen  when  it  was  knocked 
out  of  his  hand.  The  Kiowa  had  forgotten  that  he  had  dropped  it, 
but  the  Arapaho  secretly  seized  it  and  at  once  began  to  stab  him  and 
quickly  killed  him.  After  he  had  killed  him  they  went  back  to  where 
the  great  camp  of  the  Arapaho  was.  When  this  young  man  who  had 
eloped  came  to  his  elder  brother's  tent,  he  told  him  how  he  had  been 
almost  killed  by  his  wife  who  had  helped  the  Kiowa  instead  of  himself. 
When  his  elder  brother  heard  this  he  was  angry  at  his  wife.  "All 
take  your  arms,"  he  said  to  his  friends,  and  they  all  brought  their  bows 
and  arrows.  Then  he  made  his  wife  stand  in  the  middle  and  they  all 
surrounded  her.  '  Now  all  shoot  her,"  said  her  husband,  and  they  all 
shot  the  woman  until  she  hung  above  the  ground  on  the  arrows.  Thus, 
it  is  said,  this  woman  was  punished  for  the  wrong  she  had  done.^ — K. 

'  Text:  Informant  C. 

» There  is  a  similar  Gros  Ventre  version.  '  , 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       263 

115. — Laughter.' 

There  was  a  camp.  Young  men  went  out  singly  to  hunt  and  did 
not  return.  At  last  a  young  man  went  off  saying  that  he  would  try  and 
see  what  had  become  of  those  who  had  gone  away  hunting  and  what 
trouble  they  had  met  with.  He  came  to  a  herd  of  buffalo,  and  killing 
one,  drove  off  the  rest.  He  dismounted  from  his  horse  and  began  to 
cut  up  the  buffalo.  Then  a  person  came  towards  him.  As  he  looked  at 
him  the  person  fell  down,  got  up  again,  came  forward,  fell  down  again, 
and  continued  doing  this.  Then  he  heard  him  laughing.  The  young 
man  continued  his  butchering  and  paid  no  attention  to  the  person  who 
constantly  was  falling  down  from  laughter.  He  said  to  himself :  "This 
is  not  funny.  I  killed  this  buffalo  for  its  meat  and  skin,  not  for  a  joke. 
There  is  nothing  laughable.''  The  person  went  about  him  laughing. 
The  young  man  had  cut  the  ribs  and  was  taking  out  the  entrails  when 
the  person  fell  into  them,  rolling  into  the  body  cavity.  Then  the  young 
man  burst  out  laughing  also,  and  fell  in  the  same  place,  and  continued 
to  laugh.  The  person  took  him  by  his  sides  and  tickled  him  until  he 
nearly  laughed  to  death.  Then  a  small  bird  said :  "That  person  is  try- 
ing to  make  you  laugh  yourself  to  death.  Reach  over  where  the  unborn 
calf  still  is  in  the  buffalo,  for  that  is  what  he  is  afraid  of."  Then 
he  quickly  rolled  over  towards  it,  holding  Laughter  with  one  hand 
till  with  the  other  he  reached  out  to  touch  the  foetus.  As  soon  as  he 
touched  it.  Laughter  let  go  his  hold  of  him  and  was  dead.  To  make 
sure  that  he  had  killed  him  he  struck  him  with  the  calf.  Then  he  took 
it  and  made  a  necklace  of  it  and  put  it  on  this  Laughter.  Then  he  said : 
■'From  now  on  instead  of  people  laughing  to  death,  as  Laughter  has 
made  them  do,  they  will  laugh  until  they  have  cramps  in  the  stomach, 
and  then  they  shall  stop  laughing  and  not  be  hurt." — K. 


116. — The  Horse-Tick. 

A  party  of  young  men  (perhaps  ten  of  them)  went  away  on  the 
A*-ar-path  and  were  gone  for  several  days.  They  could  not  find  any 
fresh  trails  of  the  enemy  and  felt  discouraged.  Turning  back,  they 
started  for  home,  concluding  to  travel  during  the  night  sometimes.  One 
night  they  came  to  a  small  hill,  and  happening  just  then  to  be  very 
tired,  they  stopped  to  rest  for  the  next  day's  ride.  They  slept  on  the 
top  of  the  hill  with  their  saddles  and  other  things,  staking  their  horses 
below.     While  they  were  fast  asleep,  this  hill  carried  them  off  in  a 

'  Informant  I. 


264        Field  Columbian  Museum — Anthropology,  Vol.  V. 

different  direction.    When  the  sun  rose,  they  found  themselves  lost  in 
the  wilderness,  and  did  not  even  know  what  had  become  of  their  stock. 
The  hill  that  carried  the  people  off  was  the  horse-tick. — D. 

Told  by  Red-Wolf. 

117. — The  White  Buffalo  Cow. 

A  long  time  ago,  when  there  were  yet  plenty  of  buffalo,  theArapaho 
were  camping  near  the  river  where  there  was  plenty  of  wood  and  grass 
for  the  winter's  hunt. 

One  day  a  party  of  young  men  spied  a  vast  herd  of  buffalo  and 
chased  it  until  they  had  killed  enough  for  beef  and  hides.  The  young 
men  took  the  fresh  beef  to  their  respective  homes,  which  greatly  re- 
lieved the  people  from  hunger.  A  young  man  who  had  been  out  herd- 
ing a  bunch  of  ponies  came  home  and  heard  of  the  recent  slaughter. 
So  he  started  out  to  kill  for  his  family.'  He  was  on  a  good  horse,  so  that 
he  could  run  down  many  buffalo. 

Reaching  a  high  hill,  he  went  to  the  top  of  it  and  saw  a  vast  herd 
down  in  the  other  valley,  grazing  in  bunches.  After  locating  a  big  herd 
he  rode  down  and  got  close  to  it.  He  dismounted  from  his  pony  and 
crawled  slowly,  until  he  had  come  within  a  short  distance  of  the  herd. 
Looking  for  a  fat  steer,  he  saw  a  white  buffalo  cow  in  the  herd  grazing. 
This  hunter  was  a  famous  warrior,  and  it  was  the  method  of  killing 
the  white  buffalo  cow  that  before  a  man  should  shoot  at  it,  he  must  tell 
a  war  story.  After  telling  a  story,  he  shot  at  it  with  a  gun,  wounding 
it  slightly.  The  herd  started  off  away  from  him  in  a  walk,  the  white 
buffalo  cow  taking  the  lead. 

Once  more  the  hunter  got  on  his  horse  and  encircled  the  herd.  He 
dismounted  from  his  horse  and  advanced,  told  a  war  story  and  shot  at 
the  white  buffalo  cow,  wounding  her  slightly  again.  When  he  fired 
the  bullet,  all  the  others  looked  at  him,  then  they  started  off  in  a  walk. 

"Well,  I  have  undertaken  the  task  of  killing  this  .white  buffalo 
cow,  and  now  I  shall  try  again,"  said  the  man.  So  he  mounted  his 
pony  again,  encircled  or  went  ahead  of  it  and  then  dismounted.  "Now 
I  was  detailed  as  a  scout  to  locate  an  enemy  and  succeeded  in  doing  so. 
I  took  a  prominent  part  in  battle  and  struck  a  brave  foe,"  said  he. 
shooting  at  the  white  buffalo  cow  and  injuring  it  slightly.  All  the 
others  looked  at  him  again,  then  walked  off  slowly.  This  time  the 
white  buffalo  cow  was  weakened  and  dropped  back,  but  followed  the 
herd. 

Again  the  hunter  went  ahead  of  the  herd  and  succeeded  in  getting 
closer  to  it.  This  herd  had  sat  down  on  a  nice  piece  of  buffalo  grass,  some 


Oct.,  1903.       Arapaho  Traditions^-Dorsey  and  Kroeber.       265 

were  still  standing.  The  white  buffalo  cow  was  in  the  center,  sitting  very 
prominently.  "Well,  my  friends  were  afraid  of  a  man  in  a  breastwork, 
and  I  had  just  arrived  on  the  scene.  I  asked  if  they  haa  struck  him 
yet,  and  thev  said  no.  I  thanked  them  for  not  striking  the  man.  So 
without  waiting  unnecessarily,  I  made  a  plunge  and  struck  him  with 
my  club,"  said  he,  shooting  at  the  animal,  but  only  wounding  it  again. 
All -the  others  got  up,  walked  around  four  times,  licking  her  face.  Then 
they  walked  off,  leaving  her.  Afterwards  she  got  up  slowly  and  fol- 
lowed the  herd. 

"Well,  it  is  my  earnest  desire  to  kill  this  cow,  and  I  have  got  to 
do  it,"  said  he.  So  he  mounted  his  hcrse  again  and  went  ahead  of  the 
herd,  which  had  stopped  on  a  good  range.  Quite  a  good  many  were 
lying  down,  while  the  rest  were  still  standing,  grazing  on  fine  grass. 
The  white  buffalo  cow  was  again  in  the  midst  and  was  sitting  on  the 
ground.  "We  were  on  the  war-path  when  the  snow  was  deep.  Again 
I  was  detailed  to  go  out  and  get  on  some  mountain  to  locate  the  enemy. 
So  I  got  on  mv  horse  and  started  off.  To  my  surprise  and  luck  I  ran 
across  a  big  camp  in  the  river  bottom.  I  then  returned  and  told  my 
comrades  about  the  enemy.  We  got  ready  and  made  a  charge  on  the 
camp.  I  saw  a  man  just  coming  out  of  the  tipi  and  made  a  rush  at 
him,  killed  him  instantly,  got  off  from  my  horse  and  took  his  scalp- 
lock,"  said  he,  shooting  at  the  cow.  The  herd  then  got  up  and  walked 
around  the  cow  four  times,  licking  the  white  buffalo's  face  as  they 
passed.  Finally  the  whole  herd  walked  away,  leaving  her  in  a  sitting 
position.  For  some  distance  the  herd  looked  back  to  see  if  she  would 
get  up  and  follow,  but  she  was  dead,  in  a  sitting  position. 

This  hunter  then  went  over  to  the  cow,  kneeled  down  and  prayed 
to  it.  After  he  had  taken  a  good  look  at  the  cow's  hide,  he  began  to 
skin  it  reverently.  By  sunset  Re  got  through  and  packed  his  horse 
with  the  hide  and  meat.  He  reached  his  tipi  and  told  his  wife  that  he 
had  killed  a  white  buffalo  cow  and  that  she  must  be  careful  with  the 
hide.  In  the  morning  he  took  this  sacred  hide  to  the  high  priest's  tipi, 
carrying  it  on  his  back. 

This  sacred  hide  was  like  that  of  a  gray  wolf  and  the  hoofs  were 
light,  its  horns  were  white.    The  beef  was  fat  and  tender. 

The  women  scraped  the  sacred  hide.  They  wore  sage  wreaths  at 
their  wrists,  waists  and  ankles,  and  on  the  head  (as  a  headdress). 
The  meat  or  beef  is  not  eaten.  When  these  women  had  scraped  the 
meat  from  the  hide,  they  threw  it  away.  The  children  accidentally 
ran  to  this  waste  beef,  and  while  at  play,  roasted  it  for  a  meal.  Those 
who  ate  it  found  it  tasted  little  different  from  ordinary  meat.     Some 


266        Fi"ELD  Columbian  Museum — Anthropology,  Vol.  V. 

years  afterwards  their  hair  turned  gray.    So  this  meat  of  white  buffalo 
cow  is  not  eaten,  because  the  hair  will  surely  turn  white  or  gray. 


The  herd  acted  before  the  hunter  as  the  buffalo  women  do  to  the 
spectators  during  the  ceremony  of  the  Buffalo  Lodge. — D. 

Told  by  Fire-Wood.  For  the  significance  of  the  telling  of  a  war  story,  see  "Arapaho  Sun 
Dance,"  p-  6q-7o. 

1 1 8. — The  Eight  Young  Men  who  became  Women. 

There  was  a  party  of  eight  young  men  on  the  war-path.  All  were  ^ 
very  good  looking.  When  they  made  a  camp  for  the  night,  one  of  them 
turned  into  a  female.  When  the  other  young  men  were  roasting  beef 
for  themselves,  this  man,  now  a  woman,  was  separate  from  her  com- 
panions, on  account  of  her  sex,  feeling  ashamed.  The  first  camp  was 
made  of  light  cottonv/ood  trees.  The  rest  of  the  young  men  did  not 
.know  what  ailed  the  disheartened  one,  but  said,  "If  there  is  something 
the  matter  with  you,  you  had  better  return  home.  If  you  think  you 
will  be  comfortable  there,  it  is  to  your  advantage  to  go  home."  But 
this  >T)ung  woman  never  said  a  single  word  during  a  period  of  four 
days. 

At  the  end  of  four  days  she  became  a  man  again,  the  same  as 
at  first.  The  party  was  still  proceeding  on  a  journey.  A  second 
man  turned  into  a  woman,  but  kept  it  a  secret,  as  the  first  one 
had  done.  The  first  one  had  not  told  his  companions  why  he  was 
separated  from  them  without  eating  for  four  days,  but  observing  that 
this  man's  actions  were  like  his  own,  he  knew  what  was  the  trouble 
with  him.  The  second  man  having  gone  without  food  for  four  days, 
became  a  man  again. 

Thus  it  happened  with  all  of  the  party  until  the  last  one  had  gone 
through  with  the  experience,  when  the  first  one  to  experience  the  hap- 
pening told  the  rest  that  he  knew  what  was  the  trouble  with  them, 
for  he  was  the  first  one  to  experience  it.  This  transformation  occupied 
a  period  of  thirty-two  days. 

These  young  men  did  not  want  to  return  home,  for  they  felt  that 
they  would  rather  die  in  battle  than  return  to  the  tribe  half  woman 
and  half  man,  so  each  made  up  his  mind  to  remain  on  the  journey  and 
take  his  chance,  for  if  they  died  of  contracted  disease,  it  would  be 
better  than  to  be  known  as  half  woman  and  half  man. 

These  young  men  contracted  the  change  of  sex  while  camped  under 
eight  Cottonwood  trees.     When  they  returned  they  at  once  told  the 


( 

Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       267 

people  that  a  strange  incident  had  occurred  to  them  while  on  the  war- 
path.— D. 

'  Told  by  Ridge-Bear.    Said  to  have  been  obtained  from  the  Comanche. 

iiQ. — Tourney  to  the  Owners  of  Moon-shells. 

There  was  a  camp-circle.  In  a  certain  family  there  were  four 
brothers,  two  of  whom  were  lazy  and  dirty.  The  oldest,  who  was  mar- 
ried, kept  these  young  men  at  his  own  tipi.  He  would  advise  them  of 
the  necessity  of  early  rising,  and  tell  them  of  the  duties  performed  by 
men.  "How  in  the  world  will  either  of  you  ever  get  to  see  the  owners 
of  moon-shells  if  you  sleep  till  this  time  of  day?  Get  up  and  drink, 
wash  yourselves  and  dress,  as  you  should.  The  people  in  the  camp 
make  fun  of  us  for  your  appearance.  You  are  old  enough  to  dress 
nicely  and  to  take  care  of  yourselves,"  said  the  oldest  brother,  who  was 
married. 

One  morning,  after  the  two  boys  had  dressed  and  eaten  their  meal, 
they  told  their  brother  that  they  had  made  up  their  minds  to  live  bet- 
ter. These  boys  never  combed  their  hair,  their  faces  were  dirty,  and 
their  clothing  was  not  in  proper  condition,  although  they  were  of  age. 
'"You  may  clean  your  own  tipi,  provide  food  and  call  the  oldest  men. 
We  want  to  be  cleaned  and  dressed  up  like  them,"  said  the  brothers. 
The  oldest  brother  did  so.  Soon  the  oldest  men  were  in  the  tipi.  The 
boys  went  in,  cleaned  and  dressed  and  came  out  different  men.  When 
the  people  saw  them  they  were  surprised,  because  these  boys  were  hard 
to  contend  with. 

The  next  morning  the  boys  started  in  search  of  the  owners  of 
moon-shells,  traveling  night  and  day.  Finally  they  came  to  an  old 
woman's  tipi  and  went  in.  "Well,  grandchildren,  I  am  glad  to  see  you. 
Where  are  you  going?"  said  the  old  woman,  smiling.  "We  are  look- 
ing for  the  owners  of  moon-shells.  Can  you  tell  us  the  way?"  said 
the  boys.  "When  I  was  a  girl  I  heard  about  these  people,  who  lived 
a  long  distance  from  here,  in  the  west."  The  boys  went  away  and 
reached  another  old  woman's  lodge.  They  went  in,  asking  the  same 
question.  The  old  woman  told  them  that  the  owners  of  moon-shells 
lived  in  the  west. 

The  boys  then  tried  to  make  a  long  journey.  This  time  they 
reached  another  old  woman's  tipi.  They  went  inside.  This  time  the 
old  woman  instructed  and  directed  the  boys  as  follows :  "Yet  a  very 
long  way  from  here  you  will  find  a  camp-circle.  In  the  center  of  the 
camp,  in  the  west,  there  is  a  tipi  with  a  banner,  and  you  will  find  the 


268        Field  Columbian  Museum — Anthropology,  Vol.  V. 

owners  of  moon-shells  there,  behind  this  tipi,  in  their  own's  father's 
lodge.  These  owners  of  shells,  with  their  fathers,  take  children  to 
water  (spring),  to  give  them  drink.  When  these  two  girls,  with  the 
children,  go  to  the  spring,  their  father  goes  behind.  You  may  watch 
the  girls,  children  and  the  father,  when  you  get  to  the  camp.  When 
they  go  to  the  spring  to  give  drink  to  the  children,  go  over  and  wait 
until  they  come." 

When  the  girls  saw  the  boys  standing  at  the  spring,  they  stopped, 
laughing  at  them.  When  the  father  saw  the  boys,  he  said,  "Give  drink 
to  them  first,  daughters.  They  are  my  sons-in-law."  So  the  girls  did, 
and  gave  drink  to  the  children  afterwards.  The  boys  went  along  to 
camp  as  husbands,  and  were  taken  into  the  tipi,  already  up.  Time 
passed  on,  the  boys  making  themselves  useful  to  their  father-in-law 
and  others. 

The  folks  at  home  heard  about  the  boys'  luck  and  about  their  mar- 
riage. The  youngest  brother  wanted  to  go  to  his  brothers  to  help  them. 
This  boy  was  ugly,  had  a  big  belly  and  lived  with  his  mother.  "You 
are  too  small  and  ugly  for  your  sisters-in-law.  You  cannot  do  much 
for  them,"  said  the  mother.  The  boy  insisted  and  finally  persuaded 
his  mother.  The  little  boy  lived  on  tallow,  which  his  mother  cooked 
for  him.  So  the  mother  made  fast  a  dragging  cart  of  poles  [travois] 
to  their  dog,  and  loaded  it  with  supplies.  Then  they  went  away,  travel- 
ing day  and  night,  until  they  reached  the  camp-circle,  where  they  were 
received  by  the  father-in-law  and  others.  When  the  others  were  about 
to  eat,  the  boy,  who  arrived  first,  told  his  mother  to  put  a  stone  pot 
on  the  fi^re  and  make  some  tallow  soup.  The  mother  felt  ashamed  of 
her  boy's  appearance  and  the  food  he  ate,  and  paid  no  attention  to 
him,  but  he  insisted,  until  she  had  to  do  it.  The  boy  relished  his  tallow 
just  the  same  and  was  contented. 

One  day  the  whole  camp  was  attacked  by  an  enemy.  The  boy  felt 
that  it  was  now  his  duty  to  protect,  and  started  out  and  fought  with 
the  rest,  i  ne  battle  lasted  for  some  time,  and  the  two  boys  were  the 
first  to  get  killed.  The  people  began  mourning  and  continued,  day  and 
night,  for  they  thought  much  of  the  boys.  The  mother  would  take 
the  youngest  brother  out  to  mourn  (cry)  and  return  late  in  the  even- 
ing. The  boy  did  not  seem  to  he  affected.  He  would  mock  his  mother 
and  get  scolded.  "Eh !  The  sons-in-law  get  killed  in  battle.  That  is 
nothing.  They  think  they  ^id  a  brave  deed,"  said  the  boy  sarcastically. 
"You  keep  your  mouth  shut !  You  are  a  bad  boy,  behaving  foolishly," 
said  the  mother.  The  boy  talked  and  made  hints  about  his  dead 
brothers.     There   was  a  great   deal  of  crying  over  the  dead,   which 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        269 

aroused  the  boy  to  try  to  do  a  wonder  (miracle) .  "You  may  go  and  tell 
my  father-in-law  (he  was  a  son-in-law,  like  his  own  brothers)  to  go 
and  bring  my  brothers  into  camp ;  also  tell  others  to  do  the  same."  So 
the  father-in-law  did.  "You  may  make  a  bow  and  four  arrows  for  me. 
Paint  two  of  the  arrows  black,  the  other  two  red.  You  will  then 
erect  a  sweat-lodge  in  the  center  of  the  camp-circle.  Put  my  brothers 
first,  and  place  them  in  the  middle,  with  the  rest  all  around.  If  the 
others  who  have  been  killed  cannot  get  in,  just  have  their  heads  stick  in, 
and  it  will  do."  The  father-in-law  did  so.  The  people  were  watching 
to  see  the  results  and  ceased  crying. 

The  boy  then  took  his  bow  and  arrows  and  began  shooting,  the 
black  ones  first,  up  in  the  air.  "Look  out,  my  brothers!  Get  out, 
brothers !"  said  he.  Then  he  took  the  red  arrows  and  did  the  same 
way.  When  he  shot  the  fourth  arrow  into  the  air,  the  brothers  came  to 
life  again,  and  also  the  others. 


The  girls  (owners  of  the  moon-shells)  were  the  two  beautiful 
daughters,  and  the  only  ones  to  supply  drink  to  the  children  at  the 
spring.  There  were  two  of  tfiem  dressed  in  gay  clothes,  and  each  had 
dippers  of  goat  horn  to  give  drink  with.  It  is  believed  that  they  used 
river  shells  for  dippers  or  spoons.  The  spoon  is  used  in  all  the  cere- 
monies, and  is  thought  much  of. — D, 

Told  by  Holding-Together.    For  the  significance  of  the  "  Moon-Shells,"  see  No.  146. 

120. — Split-Feather. 

There  was  a  big  camp-circle  and  people  were  getting  fat.  In  one 
family  a  beautiful  young  man  married  a  beautiful  young  girl.  This 
man  was  very  jealous  of  his  wife  on  account  of  a  certain  young  man  be- 
longing to  the  Star  society.  He  had  caught  her  walking  in  strange 
ways,  and  afterward  he  kept  his  eye  on  her. 

Finally  one  night  he  went  to  his  own  folks  and  th^n  came  around 
back  to  his  own  tipi.  There  came  a  young  man  behind  the  tipi,  listen- 
ing, and  then  went  to  the  door,  when  the  husband  found  out  that  she 
had  some  affection  for  this  person. 

One  day  there  was  an  invitation  for  the  Star  society  to  go  to  the 
head  man's  tipi  to  play  hand-game.  This  was  to  take  place  in  the 
night,  and  much  betting  was  already  agreed  upon.  The  husband  didn't 
go  to  the  tipi  right  away,  but  stayed  close  to  his  own.  The  wife  was 
very  kind  to  her  husband  that  evening,  and  was  with  him  that  whole 
day. 


270        Field  Columbian  Museum — Anthropology,  Vol.  V. 

Just  before  sunset  there  came  a  young  man  into  their  tipi.  "Wel- 
come !  Welcome !"  said  the  husband.  This  young  man  was  the  one 
who  came  over  to  see  his  wife  from  time  to  time.  He  was  very  agree- 
able and  pleasant  with  the  young  man  who  came  to  notify  the  hus- 
band of  the  hand-game.  This  young  man  told  him  that  it  was  very 
important  that  he,  the  husband,  should  be  there  to  do  some  betting. 
"All  right,  tell  them  that  I  will  be  there  in  the  course  of  time,  a/ter 
I  get  some  goods  with  which  to  make  my  bets."  He  was  lying  on  the 
bed  with  his  legs  crossed,  on  his  back.  He  got  up  from  the  bed  and 
pulled  down  the  wing  fan  from  the  lean-back.  His  wife  watched  him 
closely.  He  pulled  a  small  wing  feather  from  near  the  shoulder,  which 
he  split  from  the  tip  end  to  the  quill,  making  two  separate  pieces,  but 
still  adhering  at  the  quill  end.  After  he  had  done  this,  he  untied  his 
medicine  bag  from  his  scalp-lock  and  took  out  some  medicine.  He 
placed  a  piece  of  charcoal  on  the  ground  from  the  fireplace,  and  placed 
this  incense  on  it  and  it  burned,  making  a  cloud  of  smoke. 

"Go  out  and  get  some  wood  and  make  some  light  inside,"  said  the 
husband.  "Well,  no;  if  you  are  going  to  leave  me  alone,  we  ought  to 
let  the  fire  go  out,"  said  the  wife.  "I  think  that  you  ought  to  stay  by 
yourself ;  nobody  would  bother  you  while  I  am  away,"  said  the  hus- 
band. So  she  went  out  after  some  sticks  of  wood,  and  he  held  the 
wing  feather  over  the  charcoal  to  be  incensed  for  a  certain  purpose. 
Then  he  placed  it  under  the  blanket  at  the  bottom  of  the  lean-back. 

After  remaining  for  some  time  with  his  wife,  he  went  out  to  see 
the  hand-game.  The  game  was  an  exciting  one,  since  one  side  was  los- 
ing all  the  time,  and  it  happened  that  his  companions  were  on  that  side. 
This  young  man  was  a  servant  for  the  Star  society.  The  husband  lost 
all  the  articles  that  he  took  along ;  so  he  said  to  the  servant,  who  was 
the  one  who  had  won  the  affections  of  the  wife,  "Go  over  to  my  tipi 
and  get  my  arrows  from  the  bow-case  and  calf-hide  quiver  of  arrows. 
If  you  find  my  wife  asleep,  get  them  yourself ;  bring  half  the  number 
of  arrows ;  that  will  be  all,"  said  the  husband.  "We  will  proceed  with 
the  game,  and  I  will  make  the  bet  with  the  rest,  and  if  I  should  lose 
the  bet  will  be  paid,"  said  the  husband  to  the  company.  "All  right!" 
said  the  men.  So  the  heated  game  went  on,  and  away  went  the  young 
man,  the  servant,  to  the  tipi  after  some  arrows. 

When  the  servant  went  into  the  tipi  he  found  that  the  wife  was 
alone,  not  sleeping.  "Your  husband  sent  me  after  some  arrows,  and 
now  we  ought  to  improve  the  chance  before  I  go  back,"  said  the  young 
man.     "Oh,  noT     He  might  come  out  after  you,  and  we  might  get 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       271 

caught.  He  made  threats  to  punish  me  if  I  should  make  any  signs  of 
love  to  you,"  said  the  wife.  "Well,  he  told  me  to  go  over  here,  and  I 
saw  that  he  was  very  kind  and  in  good  humor.  I  didn't  decline  to 
come  after  the  arrows.  They  are  having  a  hot  game,"  said  the  young 
man.    "Well,  then,  make  haste,"  said  the  woman. 

After  a  while,  at  the  proper  time,  he  tried  to  get  loose  from  her,  but 
could  not.  They  adhered,  and  finally  sat  together  on  the  bed.  It  was 
getting  late,  and  the  husband  lost  two  bets,  and  the  society  of  Stars 
felt  suspicious  about  the  absent  servant.  "You  ought  to  go  yourself 
and  get  your  arrows,"  said  the  men.  "Oh,  no,  I  can't  do  it  now.  I  will 
lose  two  more  bets,  then  I  shall  attend  to  the  payment  of  my  debts. 
I  think  that  my  friend  did  not  do  the  errand.  He  must  have  gone 
home  and  gone  to  sleep,"  said  the  husband. 

So  the  game  went  on,  and  after  some  time  during  the  game  an- 
other man  was  sent,  having  been  appointed  as  a  messenger  for  the  so- 
ciety. So  this  second  young  man  went  after  the  arrows.  The  couple 
were  sitting  together  on  the  bed  fast  together.  This  man  who  went  in 
to  get  the  arrows  commenced  to  light  the  tipi  by  pushing  sticks  of  wood 
into  the  fire.  "Oh,  partner !  Don't  make  a  light,  we  are  in  a  shameful 
fix.  Will  you  go  to  my  own  brother  and  tell  him  the  circumstance,  and 
make  haste?  Will  you?"  said  the  guilty  young  man.  This  new  mes- 
senger then  went  in  search  of  the  older  brother  for  assistance.  He 
reached  the  tipi  and  said  to  him,  "Say,  partner,  your  own  brother  acted 
as  messenger  for  the  Star  society  during  the  hand-game,  and  wh|:n  he 
was  sent' after  some  arrows  for  a  party  he  became  involved  with  the 
man's  wife.  Both  he  and  the  man's  wife  are  sitting  on  the  bed,  facing 
each  other."  "Is  that  so?  Can  it  be  possible  that  my  brother  is  in  this 
fix?    I  am  sorry  for  him,"  said  the  older  brother. 

Without  much  delay  this  brother  took  a  pipe  and  filled  it  with 
tobacco.  He  then  took  the'  pipe  to  the  place  where  his  brother  and  the 
woman  were  sitting.  He  saw  them  and  felt  sorry.  So  he  took  this 
peace-pipe  to  the  husband  at  tie  hand-game,  as  the  good  will  of  him  and 
his  brother  to  the  offended  one.  The  hand-game  kept  on,  and  this 
man  was  losing  right  along,  but  he  told  them  that  his  own  bets  would 
be  paid.  "Say,  partner,  take  this  peace-pipe,  together  with  four  head 
of  ponies,  in  payment  of  my  own  brother's  deed,  and  will  you  please 
have  mercy  on  us  poor  people,"  said  the  older  brother.  "What !  don't 
you  see  the  game  is  exciting,  and  that  you  are  interfering  with  the 
players?  Can't  you  wait  until  it  is  over,  and  then  talk  to  me?"  said 
the  husband.    "We  will  play  four  games,  then  I  shall  see  what  you  want 


272        Field  Columbian  Museum — Anthropology,  Vol.  V. 

me  for.  You  may  hold  the  pipe  a  while  yet."  So  the  game  went  on, 
and  at  last  was  over.  The  older  brother  then  handed  the  peace-pipe 
to  him,  which  he  took  along  with  him  to  his  own  tipi. 

When  he  went  in,  there  were  the  persons,  looking  shamefully. 
This  husband  pushed  the  fire  sticks  into  the  fire  and  laughed  at  the 
guilty  party.  "What  is  the  matter  with  you  folks?"  said  the  hus- 
band. The  older  brother  went  to  him  and  rubbed  down  his  face,  ask- 
ing for  tender  mercy.  So  the  husband  finally  sat  down  on  one  side  of 
the  tipi  and  pulled  out  that  little  wing  feather  which  he  had  placed 
under  the  blanket  at  the  foot  of  the  lean-back  and  split  it  in  two  pieces. 
Just  as  he  broke  the  pieces  apart  the  couple  parted.  Then  the  husband 
took  the  pipe  and  lighted  it,  smoking  it  for  peace  and  good  will  again. 

"Well,  friends,  I  can't  give  up  my  wife ;  I  will  keep  her.  I  did 
this  to  teach  her  a  lesson.  I  have  no  hard  feelings  against  my  friend. 
I  am  thankful  for  his  things  and  appreciate  his  good  will.  So  it  is 
all  over  with.  You  may  all  go  home,  well  satisfied,  and  I  shall  live  the 
best  I  can,"  said  the  husband.  "I  have  known  of  the  actions  of  my 
wife  with  the  young  man  for  some  time,  but  I  didn't  care  to  bother  my 
friend.  I  wanted  to  make  this  woman  a  good  wife  hereafter,"  said  the 
hiusband. — D. 

Told  by  Adopted.    For  payment  in  adultery,  see  also  No.  107. 

121. — Spitting-Horn-Shell  and  Split-Rump. 

There  was  a  camp-circle,  and  in  a  certain  family  there  was  a, beau- 
tiful belle.  She  was  just  at  the  right  age  to  marry;  so  she  told  her 
father  that  she  had  decided  to  look  for  a  young  man  named  Spitting- 
Horn-Shell,  noted  for  his  beauty.  "Father,  I  have  been  without  com- 
pany for  a  long  time,  therefore,  have  kept  myself  clean  and  pure.  I 
want  to  go  in  search  of  Spitting-Horn-Shell,  and  ask  him  to  marry  me. 
When  I  get  him,  I  shall  bring  him  home,"  said  the  beautiful  daughter. 
"All  right,  daughter,  that  is  the  reason  we  have  kept  you  at  home  and 
preserved  your  character.  You  can  do  that.  It  will  be  beneficial  to 
you.  We  have  not  the  power  over  you  to  say  whom  you  should 
marry.  Make  your  own  choice ;  it  will  be  better  than  ours,"  said  the 
father. 

So  this  young  woman  started  out  by  herself  in  search  of  Spitting- 
Horn-Shell.  She  got  to  a  camp-circle  and  made  inquiry  of  a  young  man 
and  he  informed  her  that  Spitting-Horn-Shell  lived  farther  on  yet. 
Without  stopping  to  make  the  stranger's  acquaintance,  she  went  on,  and 
soon  reached  another  camp-circle.  Again  she  inquired  for  Spitting- 
Horn-Shell,  but  was  informed  that  he  lived  farther  on  yet.     Without 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        273 

stopping  to  make  the  stranger's  acquaintance,  she  went  on,  and  soon 
reached  another  camp-circle,  and  inquired  again  for  Spitting-Horn- Shell ; 
but  he  was  at  anotlier  camp  farther  up.  Again  she  went  on  her  journey 
and  reached  the  fourth  camp-circle  and  made  a  search  for  the  young 
man  by  inquiry,  but  people  told  her  that  he  was  not  in  the  camp.  With- 
out unnecessary  delay,  she  started  out  again  and  finally  reached  a 
camp-circle  along  the  river  and  inquired  at  once  for  the  young  man, 
Spitting-Horn-Shell,  of  the  first  young  man  she  met. 

There  was  at  this  time  great  preparation  for  the  Sun-aance  cere- 
mony, in  which  this  young  man,  Spitting-Horn-Shell,  was  to  partici- 
pate. 

When  Split-Rump  (a  little  bird)  heard  that  the  beautiful  girl  was 
coming  to  marry  Spitting-Horn-Shell,  he  went  out  and  met  this  girl 
as  she  came  into  camp.  "Say,  young  man,  tell  me  where  I  can  find  a 
young  man  named  Spitting-Horn-Shell,  and  I  shall  be  obliged  to  you,'' 
said  the  woman.  'Well,  I  am  the  identical  young  man  whom  you  are 
looking  for,"  said  Split-Rump.  "Oh !  Your  appearance  does  not  an- 
swer the  description  of  Spitting-Horn-Shell ;  besides  you  are  too  short 
and  have  a  rather  dark  complexion."  "Yes,  I  am  the  man  noted  for 
beauty,  and  for  some  curious  qualities,"  said  Split-Rump.  "Well,  let 
me  see  you  spit  out  the  horn-shells,"  said  the  woman.  So  this  young 
man  Split-Rump  spit  out  cut-bone  shells  before  her.  "Now  look, 
whether  I  am  or  not  the  man,"  said  he.  After  a  few  words  between 
them  she  decided  to  go  with  him  to  his  own  mother's  tipi.  He  took  her 
to  his  parents  as  a  wife.  They  spent  the  night  at  the  lodge  of  the 
old  folks. 

The  Sun-dance  lodge  was  fully  put  up,  and  the  men  were  now  inside, 
ready  to  dance.  This  Split-Rump  was  to  take  part  also.  In  the  morn- 
ing of  the  first  day.  Spitting-Horn-Shell  was  spitting  out  horn  shells  on 
the  ground ;  women  and  children  would  pick  up  the  shells.  Split-Rump 
was  standing  by  the  door  inside  and  spit  out  cut-bone  shells  and  the 
children  picked  them  up.  The  chiefs  did  not  like  Split-Rump,  as  they 
considered  him  a  disturbing  element,  for  the  people  wanted  to  look  at 
this  beautiful  young  man  who  spit  the  shells  on  the  ground.  So  they 
ordered  Split-Rump  to  quit  dancing,  and  they  laid  his  body  flat  before 
this  beautiful  young  man  to  dance  on.  (This  Spitting-Horn-Shell 
danced  on  the  backside  of  this  little  bird,  because  it  was  soft.  The 
constant  dancing  made  the  rump  split.)  Night  came  on  and  Split- 
Rump  went  home.  Split-Rump  instructed  his  own  mother  to  watch 
his  wife  closely  every  day.  "I  want  you  to  keep  yourself  here  while  I 
am  away,"  said  Split-Rump  to  his  wife. 


274        Field  Columbian  Museum — Anthropology,  Vol.  V. 

This  young  woman  was  charmed  by  the  music  in.  the  center  of  the 
Sun-dance  lodge,  and  saw  the  crowd  of  people  around  the  lodge  from 
her  tipi.  So  she  decided  to  go  and  see  the  dance.  She  heard  the  people 
calling  for  Split- Rump  to  come  over  quickly ;  that  Spitting-Horn-Shell 
was  waiting  for  him.  Split-Rump  returned  to  his  own  tipi  again  and 
saw  his  wife  dressing  ug.  "Say,  they  are  calling  for  you  at  the  lodge," 
said  the  beautiful  woman.  "Yes,  I  am  the  one  who  takes  a  prominent 
position  and  occupies  a  leading  place,"  said  Split- Rump;  but  the  woman 
knew  that  he  must  be  the  platform  of  Spitting-Horn-Shell.  "This  man 
is  surely  not  the  man  that  I  am  looking  for.  I  shall  go  over  and  see 
the  lodge,"  said  the  woman.  Split-Rump  had  already  gone  to  the  lodge, 
and  had  become  the  platform  of  Spitting-Horn-Shell.  After  she  had 
dressed  herself  in  her  best,  she  went  out  of  her  tipi  and  started  to  the 
Sun-dance  lodge. 

When  she  was  seen  by  the  people  they  admired  her  beauty.  She 
peeped  in  to  see  the  dancers.  In  the  background,  back  from  the  center 
pole,  there  was  a  beautiful  young  man,  dressed  in  war  bonnet,  buckskin 
shirt,,  with  hair  pendants,  a  pair  of  buckskin  leggings  with  hair  pen- 
dants, and  moccasins  well  quilled.  The  shirt  and  leggings  were  also 
quilled^  When  this  beautiful  young  man  stopped  for  rest,  he  would 
spit  out  his  saliva  of  horn  shells  on  the  ground.  The  children  would 
immediately  pick  them  up.  "You  children,  and  all,  keep  yourselves  away 
from  the  young  man !  Let  that  woman  who  has  come  to  see  Spitting- 
Horn-Shell  take  the  opportunity  to  gather  up  the  shells !"  said  the 
chiefs.  So  this  beautiful  woman  made  her  way  .through  the  crowd  and 
went  directly  to  the  beautiful  young  man  and  seated  herself  close  to 
him,  which  showed  that  she  gave  herself  up  to  him,  as  if  he  had  won 
her  as  his  wife. 

After  the  dance  was  over,  they  both  walked  out,  as  married  people, 
to  the  tipi  of  Spitting-Horn-Shell.  Some  time  afterward,  Split-Rump, 
being  mad  at  the  young  man  when  he  was  lying  on  the  ground  for  him, 
took  advantage  of  his  rival  and  by  some  means,  killed  him.  When  the 
news  of  this  killing  spread  among  the  people,  it  was  fully  decided  to 
look  for  Split-Rump,  as  being  the  guilty  party.  As  soon  as  he  knew 
he  was  being  searched  for,  he  escaped  to  the  river  and  he  dived  into  the 
water,  up  the  stream.  Split-Rump  then  came  out  on  the  other  side 
of  the  river.  The  people  still  chased  after  him.  A  distance  from  the 
river  was  a  big  lake  in  which  Split-Rump  dived  and  remained.  This 
lake  was  very  deep. 

The  people  then  decided  to  kill  buffalo  and  save  all  the  intestine 
linings,  with  which  to  make  water  bags.     So  the  people  slaughtered 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        275 

a  big  herd  and  made  water  bags,  when  they  all  gathered  at  the  lake 
and  began  to  dip  out  the  water  from  the  lake,  in  order  to  catch  Split- 
Rump,  the  little  bird.  The  people  began  dipping  out  the  water land  emp- 
tied it  at  a  sloping  place  or  ravine.  They  worked  day  after  day,  and  got 
tired,  because  the  water  was  still  coming-  out  from  the  bottom.  The  lake 
was  partially  dipped  out,  as  shown  by  its  water  marks. 

"Now,  you  great  fool,  you  will  remain  close  to  this  lake,  and  you 
shall  not  fly  high  or  leave  this  place,  but  stay  with  it !"  said  the  people 
angrily. 

This  bird  is  found  in  buffalo  wallows  or  lakes.  It  is  called  "the 
packed  [in  a  cradle]  bird  of  the  geese." 


Split-Rump  was  the  little  bird  who  danced  in  the  beginning  of  the 
Sun-dance,  and  spit  out  the  cut-bone  shells  ("wampum  shells").  In 
those  times,  women  had  their  choice  for  husbands ;  when  some  time  had 
elapsed,  young  men  had  to  work  to  earn  their  wives.  The  taking  of  the 
beautiful  woman  from  Split-Rump  is  paralleled  to-day.  A  man  may 
love  his  wife,  but  if  the  wife  is  taken  by  another,  there  is  no  mercy  with 
him.  The  girls  used  to  run  around  to  suit  themselves,  in  other  words 
were  at  liberty,  until  the  time  when  the  mother-in-law  of  this  beautiful 
woman  above  mentioned  was  instructed  by  Split-Rump  to  watch  his 
wife  and  keep  her  at  home.  This  showed  a  sort  of  jealousy  on  the  part 
of  the  man.  The  young  girls  are  therefore  constantl}*  watched  by  the 
mothers. — D. 

Told  by  Black-Horse.    Cf.  No.  89. 

122. — The  White  Crow.' 

There  was  a  white  crow  who  kept  all  the  buffalo ;  he  had  them  all 
inclosed  and  he  alone  owned  them.  Close  to  a  camp  the  people  were 
playing  with  the  sacred  arrows  and  the  sacred  wheel.  Two  young  men 
threw  the  wheel  towards  an  obstacle  and  then  followed  it  just  as  if  they 
were  running  a  race.  As  the  wheel  was  about  to  strike  the  obstacle  they 
both  threw  at  it  with  thei/sticks.  One  side  was  losing  much.  A  young 
man,  wearing  a  white  robe  and  carrying  a  quiver  on  his  back,  came 
and  lay  down  flat  on  the  ground  in  order  to  see  the  game.  As  the 
play  continued,  a  young  man,  one  of  those  who  are  always  meddling, 
said  to  the  newcomer:  "My  friend,  let  me  look  at  your  arrows,"  and 
took  his  quiver.  Then  he  found  eyes  that  the  other  was  carrying  with 
him  to  eat.  When  the  stranger  with  the  white  blanket  went  off,  the 
people  said :    "Look !    Look !    It  is  the  white  crow.     Watch  where  he 

'  Text:  informant  A.     Translation  not  certain  in  parts. 


276        Field  Columbian  Museum — Anthropology,  Vol.  V. 

goes  to."  Then  they  all  watched  him  going  off.  Then  the  people 
tried  to  catch  him.  The  rabbit  lay  down  with  an  arrow  upon  him  where 
the  crow  would  find  him;  he  pretended  to.be  dead.  The  white  crow 
came,  but  said :  "What  kind  of  arrow  have  you?"  When  there  was  no 
answer  he  flew  off.  He  lit  in  another  place,  where  a  fat  antelope  was 
lying  with  an  arrow  in  it,  and  asked:  "Of  what  sort  is  your  arrow?" 
"It  is  painted  black."  'That  is  not  it,"  said  the  crow,  and  flew  off  again. 
Then  he  came  to  a  fat  elk  with  an  arrow  in  it.  He  asked :  "How  is 
it  painted?"  "It  looks  like  this,"  he  was  told,  but  he  said:  "No,  that 
is  not  it."  Then  he  flew  off  again  and  came  to  where  there'  was  a  fat 
white  elk  with  an  arrow  on  it,  but  the  arrow  was  not  painted  right  and 
he  flew  off  again.  Then  he  came  to  a  fat  buffalo  cow  lying  on  the 
ground  bearing  an  arrow.  The  white  crow  asked  how  the  arrow  w^as 
painted.  "There  is  a  straight  mark  on  one  side,  on  the  other  side  there 
is  a  zigzag  one,"  said  the  cow.  Then  the  white  crow  was  persuaded  that 
it  was  his  own  arrow,  and  came  close,  and  the  cow  seized  him  and  he 
was  caught  at  last.  The  people  tied  him  to  the  top  of  the  tent  where 
the  smoke  came  out,  and  gradually  he  turned  black.  Then  they  let 
him  go  and,  as  he  flew  away,  watched  where  he  soared  to.  Two  young 
men  followed  his  course  and  found  where  his  tent  stood.  He  had  abun- 
dance of  meat.  The  young  men  went  back  and  told  what  they  had 
seen.  Then  all  the  people  came  to  him  and  camped  near  him  and 
remained  until  they  had  eaten  all  his  meat.  When  they  moved  away 
they  left  a  little  short-legged  dog  at  the  camp  site.  The  crow's  little 
boy  said  to  him  :  "My  father,  a  little  dog  with  short  legs  is  going  about 
alone.  Let  it  be  my  pet ;  it  is  so  funny,"  "My  son,  let  it  be,"  said  the 
crow.  "No,  my  father,  let  me  have  it,  won't  you?"  "Well,  then, 
have  it  for  your  pet,  my  son,"  said  the  crow,  and  the  boy  took  it.  All 
the  people  had  been  watching  from  a  distance  and  as  soon  as  the  boy 
took  the  dog  the  people  came  back.  "Well,  crow,  where  do  the  buffalo 
live?"  they  said.  "Farther  in  the  mountain.  Well,  let  us  go  over  where 
the  buffalo  live,"  said  the  crow.  Then  they  came  to  where  there  was  an 
immense  rock  with  something  like  a  door.  The  crow  opened  this  door ; 
at  his  back  stood  the  little  dog,  restless.  As  soon  as  the  crow  had 
opened  the  door  to  the  hollow  mountain,  and  before  he  had  taken  a 
step  in,  the  dog  ran  inside  ahead  of  him.  Then  the  dog  began  to  bark, 
and  turned  into  a  large  dog.  and  drove  the  buffalo  about,  and  but.  The 
immense  herd  ran  and  bellowed  and  came  out  from  the  mountain  in 
strings.  The  crow,  who  had  once  kept  them  all,  could  only  look  on. 
"Well,  I  will  catch  the  dog  anyway,"  he  said ;  but  when  all  the  buffalo 
had  come  out,  the  dog  clung  to  the  tail  of  the  last  one  and  escaped.  Then 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       277 

the  people  said :  "Now  there  will  be  plenty  of  buffalo.  After  we  have 
killed  and  cut  them  up,  you  can  come,  crow,  but  you  will  have  only  the 
eyes."    Then  all  the  buffalo  scattered  to  the  south  and  to  the  north.' — K. 

123. — Man-Above  and  his  Medicine. 

Whenever  there  ws  a  Sun-dance  lodge  in  progress  this  man,  Man- 
Above,  would  have  a  separate  tipi  erected  away  from  the  camp-circle, 
in  which  to  fast  for  four  days.  Each  time  he  fasted  alone  an  animal, 
insect  or  bird — such  as  a  snake,  lizard,  otter,  beaver,  or  even  super- 
natural beings — would  take  pity  on  him.  Before  he  became  a  medicine- 
man he  was  bewitched  by  another  man.  by  means  of  a  worm.  This  worm 
is  found  in  the  pith  of  the  sunflower.  The  head  of  the  worm  is  dark,  and 
its  body  is  white.  The  first  time  that  he  went  out  to  fast  in  order  to  find 
out  what  was  the  matter  with  him,  the  different  insects  camjg  upon  him, 
among  which  was  that  black-headed  worm,  and  at  the  same  time  he  saw 
plainly  a  man  who  had  bewitched  him.  After  the  worm  had  crawled 
over  his  ankle;  it  was  healed  up.  Instead  of  doing  harm  to  others  by . 
witchcraft,  Man-Above  was  called  upon  by  different  parties  to  remove 
troubles  of  others,  i.  e.,  he  was  gifted  to  heal  such  as  were  affected  by 
various  poisonous  insects.  This  Man- Above,  who  practiced  witch- 
craft, died  soon  after  he  did  the  deed.  (Therefore  medicine-men  are 
just  as  likely  to  fall  into  ill  luck  as  others.  When  a  medicine-man  be- 
<(ins  to  do  injury  to  others  by  means  of  witchcraft,  he  injures  his  family 
and  relations.  It  has  been  shown  by  quite  a  number  of  families  going 
out  of  existence.  One  band  of  Indians  can  die  in  a  short  time  by  the  sni 
of  their  medicine-man.  Some  animal  or  supernatural  doctrine  is  bene- 
ficial, but  most  of  it  is  bad.) 

Man-Above  fasted  many  times  during  the  Sun-dances,  and  after 
special  gatherings,  for  the  sake  of  being  a  medicine-man.  Because  nc 
was  a  good  doctor  among  the  tribe,  healing  the  sick,  cleansing  the  evil 
spots  on  persons,  and  performing  wonderful  acts  before  the  sick  and 
others,  of  which  he  was  gifted,  from  the  bull,  lizard,  otter,  beaver,  birds 
and  numerous  animals  and  insects,  he  was  called  among  the  tribe, 
"Man-Above."  He  would  cause  things  to  appear  natural  before  the 
people.  When  a  person  was  affected  by  an  evil  spirit  (ghost),  he 
would  suck  it  out  and  show  it  to  the  friends.  Each  insect  and  animal 
gives  medicinal  properties  for  his  use  in  behalf  of  the  sick,  either  from 
the  body  of  an  animal  or  from  a  weed  or  herb.     Each  of  the  powers 

'  Cf.  Gros  Ventre;  Blackfoot  (Grinnell,  145);  Jicarilla  Apache  (Russell,  Journ.  Am.  Folk  Lore, 
XI,  25q1,  Hare  (Petitot.  Trad.  Ind.,  1886,  151);  Chippewayan  (ibid.,  379).  Among  both  Gros  Ventre 
and  Blackfoot  Nix'anf-Napi  assumes  the  shape  of  a  dog.  The  .Arapaho  informant  denied  explicitly 
that  the  dog  was  Nix'ancao. 


278        Field  Columbian  Museum — Anthropology,  Vol.  V. 

gives  a  stone,  which  means  a  strong  hfe,  and  in  remembrance  to  the 
giver  of  the  medicine.  When  he  was  pitied  by  a  bull,  the  way  was 
shown  to  him  by  which  he  might  doctor  with  a  tail,  rattle,  etc.,  with  each 
insect  and  animal  according  to  their  ways  and  qualities.  Some  of  them 
have  bad  ways,  poor  signs,  so  they  are  rarely  used,  unless  the  man 
knows  the  intrinsic  part  of  such  animal.  That  is  the  true  doctrine  of  the 
animal  to  the  medicine-man. 

Man- Above  had  a  moral  courage  which  no  one  else  had,  and  that  is 
the  reason  why  he  was  such  a  great  doctor.  After  he  had  transferred 
many  ways  of  doctoring  to  men,  he  became  sick. 

Man- Above  would  not  go  to  the  sick  unless  a  pipe  filled  with  to- 
bacco were  first  given  him,  as  an  offering  to  the  spirits,  on  and  under 
the  ground.  Every  spring,  when  the  sage  is  fully  grown,  this  man 
calls  his  followers  for  a  general  rehearsal  of  songs,  to  make  more  medi- 
cine for  every  medicine-man,  also  to  tell  the  new  way  if  there  is  any,  to 
find  out  if  the  followers  have  followed  his  ways  and'  to  heal  the  sick  and 
for  other  purposes. — D. 

Told  by  Ridge-Bear. 

124. — Skull  acts  as  Food-getter. 

There  was  a  tipi  by  the  river,  in  which  a  man,  wife  and  their 
daughter  were  living.  This  daughter  was  handsome  and  charming. 
She  worked  at  quill  work  all  the  time,  but  went  after  water  mornings, 
noons  and  evenings  for  her  parents.  '"Well,  daughter,  I  don't  know  how 
we  are  to  get  our  subsistence  to  live  on;  your  mother  has  just  cooked 
the  last  supply,  and  I  am  sure  we  don't  want  to  starve  to  death !"  said 
the  father.  The  daughter  sat  by  the  wall  of  the  tipi  twisting  the  por- 
cupine quills  into  tipi  pendants.  Somebody  heard  the  remark  of  the 
old  man. 

Early  one  morning  the  daughter  went  after  water  and  saw  a  fat 
buffalo  cow  lying  dead  near  the  bank  of  the  river.  '-Father,  when  I 
got  to  the  river  for  this  water,"  holding  up  the  vessel,  "I  saw  a  fat 
buffalo  cow  lying  dead,"  she  said.  "Thanks !  We  are  saved  from 
starvation,''  said  the  father.  So  the  father  and  mother  went  and  skinned 
the  buffalo  cow.  They  brought  in  the  beef  and  hide  and  had  a  good 
meal  again.  The  next  morning  the  daughter  went  for  water  again  and 
found  another  buffalo,  this  time  a  fat  steer.  When  she  returned  to  the 
tipi  she  told  her  father  about  this  dead  buffalo.  The  father  was 
pleased.  The  buffalo  lay  a  short  distance  from  the  first  one,  farther 
away  from  the  tipi.  The  father  and  mother  went  and  skinned  the  buf- 
falo and  brought  in  the  meat^and  hide.    The  first  beef  which  was  se- 


Oct.,  1903,      Arapaho  Traditions — Dorsey  and  Kroeber.       279 

lected  was  dried  and  put  away  in  parfleches.  The  mother  sliced  the 
second  beef  and  hung-  it  on  poles  to  dry,  and  the  parents  with  their 
daughter  had  good  meals. 

The  next  morning  before  breakfast  the  girl  again  took  the  bucket, 
a  bag  made  out  of  intestine,  and  went  for  some  water,  following  the 
usual  trail  to  the  river.  (When  a  tipi  has  stood  in  a  place  for  some 
time  a  water  trail  is  soon  worn  by  the  women  going  to  the  river  for 
water.)  A  little  farther  from  the  place  where  they  skinned  the  second 
animal  she  found  a  fat  female  antelope  lying  dead.  After  she  had  filled 
the  water  Sag,  she  went  to  the  tipi  and  told  her  father  what  she  had 
seen  on  the  trail  again.  The  father  was  more  than  ever  pleased.  The 
father  and  mother  went  and  skinned  the  antelope  and  brought  the  meat 
and  hide,  and  the  folks  had  a  different  sort  of  meat  for  their  meals. 
The  daughter  prepared  the  hide,  which  they  used  for  majcing  moc- 
casins. 

The  next  morning  she  went  after  water  and  found  a  fat  deer  by  the 
water  trail.  "Father,  there  is  a  good  fat  deer  by  the  water  trail,"  said 
the  daughter.  "Thanks !  We  shall  have  some  meat  to  eat,"  said  the 
father.  The  father  and  mother  went  and  skinned  the  deer  and  brought 
in  the  beef  and  hide  to  the  tipi.  As  the  folks  were  getting  fresh  meat, 
the  dry  meat  was  put  away  in  parfleches  for  future  demand.  The 
daughter  was  still  very  busy  on  her  quilled  work,  on  robes,  bags  and 
parfleches  of  different  kinds. 

The  next  morning  she  went  for  water,  after  making  a  fire  in  the 
tipi,  and  by  her  trail,  a  little  nearer  toward  the  tipi,  she  saw  a  black 
deer  lying  dead.  ''Father,  this  time  I  saw  a  good  fat  black  deer  by 
the  trail,"  said  the  daughter.  "Thanks !  That  is  good ;  that  much  more 
for  us,"  said  the  father.  The  father  and  mother  went  and  skinned  the 
black  deer  and  brought  in  the  meat  and  hide,  and  the  folks  had  another 
kind  of  meat  for  their  meals.  The  daughter  in  the  mean  time  prepared 
the  hides  for  shirts,  leggings,  etc. 

The  next  morning  she  got  up,  built  the  fire,  told  her  parents  to 
get  up,  and  went  to  the  river  to  get  water.  While  she  was  following 
the  trail,  she  came  to  a  good  fat  female  elk  lying  dead,  a  little  nearer 
toward  the  tipi.  ''Father,  I  saw  by  the  trail  a  big  female  elk  lying 
dead,"  said  the  daughter.  "Thanks !"  said  the  father.  The  father  and 
mother  both  went  and  skinned  the  elk,  brought  in  the  meat  and  hide. 
The  daughter  was  pleased  to  get  the  hide  for  quilled  work,  because  it 
was  large  and  thick. 

The  next  morning  she  went  for  water  she  found  a  fat  male  elk 
lying  closer  to  the  tipi.     She  told  her  folks  about  it.     They  at  once 


28o        Field  Columbian  Museum — Anthropology,  Vol.  V. 

went  out  to  skin  it  and  brought  in  the  meat  and  hide.  The  family  was 
now  well  supplied  with  fresh  meat  and  dry  meat,  living  happy. 

One  night,  when  they  had  gone  to  bed,  there  came  a  voice,  taking 
a  deep  breath,  saying,  "I  have  brought  you  the  gift,"  dropping  it 
by  the  door.  In  the  morning  the  daughter  went  out  and  saw  a  fat  bull 
lying  dead.  The  father  and  mother  skinned  the  bull  and  took  in  the 
meat  and  hide,  which  was  a  very  good  one  for  a  robe.  The  next  night 
there  came  a  voice  again,  taking  deep  breaths  and  saying,  'T  have 
brought  you  the  gift,"  dropping  it  by  the  door.  It  was  a  fat  buffalo 
cow.    The  father  and  mother  skinned  it. 

The  next  night  a  voice,  with  deep  breath,  came  again,  saying, 
"I  have  brought  you  another  gift,"  dropping  it  by  the  door.  It  was  a 
fat  buffalo  steer,  which  the  father  and  mother  skinned  for  the  meat 
and  hide.  The  next  night  a  voice  came,  taking  deep  breaths,  saying, 
"I  have  brought  you  the  burden,"  dropping  it  by  the  door.  The  father 
and  mother  skinned  it  for  the'meat  and  hide. 

It  was  a  fat  female  antelope.  The  father,  mother  and  daughter 
were  about  to  go  to  sleep,  when  the  voice  came,  saying,  'T  have  brought 
you  another  gift,"  dropping  it  by  the  door.  It  was  a  fat  deer.  The 
next  night  there  came  a  voice  more  distinct,  saying,  'T  have  brought 
you  the  gift,"  and  they  heard  something  heavy  at  the  door.  In  the 
morning  the  father  and  mother  skinned  it  for  the  meat  and  hide.  The 
next  night  a  voice  came  again,  saying,  'T  have  brought  you  the  bur- 
den" ;  it  dropped  it  from  its  back.  The  father  and  mother  skinned  the 
beef.  It  was  a  fat  black  antelope.  The  next  night  the  voice  came 
again,  saying,  "I  have  brought  you  another  burden,"  dropping  it  very 
heavily.  The  father  and  mother  skinned  the  beef.  It  was  a  black  deer. 
The  parfleches  were  now  all  filled  with  meat  and  the  folks  were  obliged 
to  leave  the  meat  hanging  on  poles.  The  next  night  there  came  a 
voice  at  the  door,  saying,  "I  have  brought  you  the  burden,"  dropping 
it  quite  heavily.  It  was  a  female  elk.  The  father  and  mother  skinned  it 
for  the  meat  ana  hide. 

The  father  and  mother  became  suspicious  of  the  enormous  supply 
of  beef.  The  next  night  there  came  a  voice  to  the  door,  saying,  "I  have 
brought  you  the  burden,"  dropping  it  very  heavily.  'T  wonder  if  the 
folks  are  getting  fat ;  they  should  be  by  this  time,"  said  the  voice.  'T 
am  going  to  find  out  who  this  strange  voice  is  that  brings  these  animals 
at  night ;  who  can  it  be,  anyhow  ?  We  are  living  here  in  a  lonely  place, 
and  my  daughter  never  speaks  of  a  man  when  he  comes,"  said  the 
father.  So  he  got  up  and  went  to  the  door  and  peeped  through  the 
front  pin-hole  to  see  the  person,  when,  to  his  surprise,  he  saw  a  white 


Oct.,  1903.       Arapaho. Traditions — Dorsey  and  Kroeber.       281 

looking  object  jump  into  the  timber  out  of  sight.  "Well,  daughter,  I 
paw  a  strange  object  going  from  the  door  to  the  timber,  after  we  heard 
the  voice  at  the  door.  It  is  something  wonderiul,  and  I  think  we  had 
better  be  getting  away  from  it,"  said  he  to  his  daughter.  *  Well,  my 
father,  then  we  must  get  away  soon,"  said  the  daughter.  So  she 
stopped  her  quill  work  and  made  four  pairs  of  moccasins,  which  she 
placed  at  four  different  spots  inside  the  tipi ;  two  pairs  under  the  cover 
of  the  bed  at  the  back  of  the  tipi,  and  the  two  other  pairs  at  the  sides  of 
the  tipi,  against  the  wall. 

The  father  and  mother  prepared  for  escape.  They  did  not  disturb 
the  animal  which  had  been  left  outside,  which  was  a  male"  elk,  but  that 
day  they  started  off  to  get  away,  the  father  and  mother  going  ahead, 
followed  b}^  their  daughter. 

Again  there  came  this  strange  object  to  the  door  in  the 
night,  saying,  "I  have  brought  you  the  burden,"  dropping  it 
at  the  door.  After  seeing  the  male  elk  outside,  untouched,  he 
said  to  them,  "You  can't  get  away  from  me ;  there  is  no  possible  chance 
of  escape  for  any  of  you."  Then  the  strange  object  tossed  around  the 
tipi,  buzzing  against  it,  but  attracted  no  attention.  So  it  started  off, 
rolling  along  the  trail,  but  it  had  got  but  a  short  distance  when  one 
pair  of  moccasins  cried  like  a  person  behind  it.  So  it  returned  to  the 
lipi,  jumped  inside,  but  found  nobody  there.  "You  can't  get  away 
from  me,  my  food,"  said  the  strange  object.  Then  it  started  off  again  on 
the  trail  after  the  family.  Now  another  pair  of  moccasins  cried  after 
the  object,  which  caused  it  to  return  to  the  tipi,  where  it  tossed  from 
side  to  side,  finding  nobody  there.  Then  it  started  off  again,  rolling 
fast,  but  it  got  just  so  far  from  the  tipi,  when  another  pair  of  mocca- 
sins cried  after  it  like  a  person,  which  caused  it  to  return  to  the  tipi. 
It  tossed  around  inside  of  the  tipi,  but  found  nobody,  so  it  started  off 
again  after  the  family. 

The  father,  mother  and  daughter  had  now  reached  a  hill  and 
looked  back  to  see  if  they  were  perfectly  safe.  They  saw  a  skull  roll- 
ing after  them,  which  frightened  them.  Then  the  daughter  said,  "I 
wish  there  was  something  to  obstruct  its  passage !"  and  sure  enough 
there  was  a  thick  patch  of  thistles  behind.  The  daughter  kept  looking 
back  to  watch  the  skull.  It  would  toss  around  from  place  to  place, 
until  it  finally  passed  through  the  thicket.  The  daughter,  seeing  it 
come  on  after  them,  ran  again.  The  father  and  mother  had  reached 
the  hill,  when,  they,  too,  saw  the  skull  coming.  The  daughter  said, 
"I  wish  there  was  something  to  obstruct  its  path!"  and  there  was 
thick  timber  behind  her.     After  she  reached  the  hill  she  stopped  to 


282        Field  Columbian  Museum — Anthropology,  Vol.  V. 

watch  the  skull.  After  a  long  time  the  skull  came  out  of  the  timber, 
still  rolling  along  on  the  trail.  So  she  started  off  again  and  said,  "I 
wish  there  was  an  obstruction  placed  behind  us  which  would  obstruct 
its  way !"  So  there  was  a  thick  patch  of  cactus  placed  across  the  trail. 
The  daughter  reached  the  hill  and  saw  her  father  and  mother  still 
going.  Stopping  again  to  watch  the  skull,  she  saw  it  tossing  from 
place  to  place  among  the  cactus.  The  skull  managed  to  get  through 
all  right.  So  it  kept  on  rolling  after  the  family.  The  father  and 
mother  ran  faster.  "It  is  coming  fast,"  said  the  daughter.  "I  do  wish 
there  was  something  to  obstruct  that  skull  this  time !"  she  said.  So 
there  was  a  deep  canyon  behind  them.  The  skull  would  go  rolling  up 
and  down  to  find  the  narrowest  place  to  leap.  Then  the  skull  came 
right  opposite  the  daughter,  when  she  told  it  to  leap.  Finally  the  skull 
made  a  leap,  but  the  canyon  was  too  wide  for  it,  and  it  whirled  down 
below  and  struck  the  bottom  with  a  tremendous  noise  like  the  report 
of  thunder.  After  the  noise  the  canyon  itself  closed  and  buried  it. 
Therefore  we  shall  be  hereafter  buried  in  the  ground  after  death. 

When  the  daughter  reached  the  hill  where  her  father  and  mother 
had  waited  for  her,  they  saw  beyond  a  big  circle  of  tipis.  They  went 
into' the  camp  and  told  the  people  the  circumstance  of  their  arrival :  '  We 
were  running  from  a  strange  object,  which  proved  finally  to  be  a  skull. 
But  there  was  a  deep  canyon  behind  us,  into  which  this  object  whirled 
down,  being  broken  to  pieces  and  buried  by  the  caving  sides  of  the 
canyon.  "Now  that  is  the  way  we  shall  be  placed  in  the  ground  when 
we  die,"  said  she. 


This  skull  acted  as  the  servant  for  the  parents,  as  if  desiring  to 
get  possession  of  the  girl  (the  method  of  obtaining  a  wife  from  the 
parents).  The  skull  was  providing  the  necessities  of  life,  but  it  said 
that  the  people  were  about  fat  enough  to  be  devoured.  Being  fright- 
ened, they  ran  away. — D. 

Told  by  Holding-Together.    For  the  magic  flight,  cf.  Nos.  32,  33,  and  34,  and  a  note  to  No.  32. 

125. — The  Deceived  Blind  Man. 

Blind-Man  and  his  wife  were  camping  out  in  a  lonely  place.  Be- 
cause of  this  man's  misfortune  they  were  starving  day  after  day.  The 
wife  would  occasionally  go  out  on  the  prairie  and  in  a  ravine  she  would 
gather  tomatoes  for  herself  and  husband.  This  plant  grows  in  buffalo 
wallows  and  bears  small  seeds,  its  flower  being  pink.  Both  of  them 
tried  hard  to  live  on  this  scanty  food,  but  chiefly  on  berries. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       283 

One  day  the  husband,  having  his  good  outfit  of  bow  and  arrows, 
told  his  wife  to  watch  for  a  buffalo.  "When  you  see  it  coming  toward 
us,  or  know  that  it  is  going  to  pass  by  at  a  short  distance,  I  want  you 
to  take  me  out  and  we  will  head  it  off.  We  want  to  lie  down  in  a  deep 
ravine  to  get  within  good  range  of  the  buffalo.  Be  sure  and  look  for 
a  fat  buffalo.  The  fattest  ones  are  those  that  have  a  curly  bunch  of 
hair  about  the  center  of  their  backs,  called  the  'black  bird.'  When  it 
is  passing  by  us,  place  my  bow  and  arrow  in  position,  and  have  the 
arrow  pointed  toward  the  animal's  heart,  and  let  me  know  when  to 
shoot,"  said  Blind-Man. 

It  happened  that  early  one  morning  the  wife  went  out  and  saw  a 
herd  of  buffalo  coming,  just  about  to  pass  by  their  tipi.  ^'Say,  husband, 
the  buffalo  are  coming !  Had  we  net  better  prepare  for  your  attack  ?" 
"Well,  certainly !  That  is  what  I  am  expecting  now,  for  we  can't  starve 
to  death,"  said  the  husband.  So  he  took  out  his  bow  and  some  arrows 
and  started  out  to  head  off  the  buffalo.  They  came  to  a  deep  ravine  and 
lay  down  to  wait  for  the  animals  to  pass.  Finally  the  herd  was  slowly 
passing.  The  wife  placed  the  bow  with  one  arrow  in  position.  When 
she  saw  the  fat  buffalo  with  the  "black  bird"  on  its  back,  aiming  the 
arrow  for  him,  she  told  her  husband  to  shoot.  He  shot  at  the  animal, 
and  by  its  noise,  as  the  arrow  pierced  the  body,  the  man  concluded  that 
he  had  killed  it.  At  the  same  time  he  heard  distinctly  the  vomiting 
of  blood  and  staggering  of  the  buffalo.  "Oh,  pshaw !  You  missed  the 
vital  spot !  You  struck  the  hind  thigh,  you  ghost  marksman !"  said 
the  wife.  "Well,  I  declare  that  couldn't  be!  Impossible,  for  I  heard 
the  arrow  strike  into  the  flesh  of.  the  animal ;  besides,  the  animal  was 
vomiting  severely !"  said  Blind-Man.  "  Oh,  no !  You  shot  at  his  thigh, 
and  the  rest  of  the  herd  are  now  too  far  away  to  shoot  at.  How  could 
you  tell  whether  or  not  you  hit  the  animal  in  the  vital  spot?"  said  the 
wife.  "Let  us  be  going  back  to  our  tipi,  for  it  is  getting  too  late  to 
hunt  any  further,"  said  she.  She  even  took  hold  of  him.  "I  don't  think 
that  you  are  telling  the  truth,  for  I  can  tell  that  I  have  killed  the  ani- 
mal," said  Blind-Man.  "Well,  no!  You  are  my  only  husband,  and 
how  ever  could  I  treat  you  in  such  a  way,  being  in  such  a  pitiful  condi- 
tion, with  no  one  to  depend  upon  ?"  said  she.  This  blind  man  yielded 
and  started  off  to  the  tipi  with  his  wife. 

In  the  morning  the  wife  told  her  husband  that  she  was  going  out 
to  gather  more  tomatoes,  these  being  their  food  nearly  every  day.  The 
husband  consented.  So  she  secretly  took  up  the  whetstone  and  knife 
and  went  to  the  dead  buffalo.  When  she  got  there,  after  getting  in 
proper  position,  she  began  skinning  it.     Then  she  took  the  meat  all 


284        Field  Columbian  Museum — Anthropology,  Vol.  V. 

off  and  the  hide  into  the  thick  timber  and  began  to  sHce  the  meat. 
She  had  some  good  fat  meat  for  her  first  dinner,  and  had  another  good 
supper.  After  hanging  up  the  meat  properly,  she  went  back  to  her 
tipi,  and  on  the  way  gathered  some  tomatoes  for  herself  and  husband. 
It  was  just  a  small  bundle,  and  she  gave  it  to  her  husband.  "It's 
very  hard  work  to  find  the  weed,  but  I  do  find  it,  although  it  does  not 
bear  many  tomatoes.  But,  husband,  you  ought  to  be  thankful  for  what 
I  do  bring  home  for  you,"  said  the  wife. 

The  next  morning  the  wife  went  out  for  more  tomatoes.  Instead 
of  gcing  to  pick  them,  she  w^ent  directly  to  the  place  where  she  had 
cached  the  meat  and  the  bones.  That  day  she  was  chopping  the  bones 
to  make  tallow  and  lard.  She  ate  good  meals  that  day.  Before  sunset 
she  set  out  and  began  picking  more  tomatoes  for  herself  and  husband. 
On  the  way  she  sat  down  by  the  water  at  a  buffalo  wallow  and  washed 
her  hands,  using  the  dirt  for  soap  to  kill  the  smell  of  the  meat. 

When  she  lay  down  on  the  bed  with  her  husband  for  the  night's 
rest,  he  smelled  the  odor  of  fresh  meat  and  tallow  on  her  dress  and 
mouth.  "Say,  wife,  why  is  it  that  you  get  home  so  late  and  also  bear 
the  smell  of  cooked  meat?  Your  whole  body  smells  of  animal  food," 
said  the  husband.  They  both  spent  the  night,  the  wife  getting  strength 
all  the  time  and  the  husband  becoming  discouraged.  "Well,  husband, 
when  I  am  out  for  berries  and  tomatoes  I  get  very  sweaty,  and  that  is 
what  makes  me  have  such  a  strange  odor,"  said  the  wife. 

The  next  morning  she  went  to  pick  tomatoes,  and  Blind-Man 
stayed  at  home.  The  wife  went  directly  to  the  place  again  where  she 
had  her  meat  Sometimes  during  the  day  the  blind  man  would  go 
out  and  cry  from  being  alone  and  hungry,  and  wondered  why  she  stayed 
so  long,  for  during  the  whole  day  she  was  at  the  place,  eating  and  rest- 
ing, and  thought  nothing  of  her  husband. 

Before  sunset  she  left  her  retreat  and  went  home.  On  the  way 
she  picked  some  tomatoes,  just  a  few  to  satisfy  her  husband  that  night. 
"Well,  wife,  I  was  very  lonesome  to-day  and  got  very  hungry.  But 
do  tell  me  why  you  stay  so  long  and  smell  so  strange.  The  smell  is 
like  that  of  meat  and  tallow,"  said  he.  "Didn't  I  tell  you  the  reason 
once?"  said  the  wife,  roughly.  Blind-Man  kept  silent,  but  kept  on 
wondering  about  his  wife's  actions. 

In  the  morning,  before  the  wife  woke  up,  the  husband  went  to 
urinate,  and  then  went  back  inside  the  tipi.  He  woke  his  wife  and  she 
got  up  without  any  delay.  After  a  scanty  meal  with  her  husband,  she 
started  out,  telling  him  that  she  was  going  out  to  pick  some  more  to- 
matoes.   After  she  had  been  gone  for  some  time,  an  owl  lighted  on  the 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       285 

tipi  pole  and  attracted  the  attention  of  Blind-Man.  "I  want  you  to  know, 
man,  that  you  did  kill  the  buffalo,  but  your  wife  does  not  tell  you  so,  for 
she  is  over  yonder  eating  the  meat  by  herself.  She  has  been  doing  this 
way  all  the  time.  Now  I  want  you  to  get  even  with  her  some  way. 
Listen  to  me,  man"!  Before  you  do  this,  look  up  to  me,  right  straight 
to  the  top  of  the  poles  and  see  my  eyes,"  said  Owl.  When  Blind- 
man  looked,  his  eyesight  was  entirely  restored,  but  he  had  eyes  like  those 
of  an  owl.  Without  much  delay,  he  took  up  his  bow  and  arrows  and 
went  to  the  place  where  his  wife  was  feasting.  When  he  got  there 
he  found  her  with  plenty  of  food  around  her.  "Oh !  I  was  getting 
ready  to  take  some  meat  to  you  to-day,  of  course.  I  kept  this  meat  from 
you  for  some  time,  but  to-day  I  am  to  feed  you  well,"  said  the  wife. 
*' Yes !  You  will !"  said  the  husband  in  a  low  tone.  The  husband  took 
his  bow  and  arrows  and  shot  his  wife  through  the  body  several  times, 
until  she  dropped  dead.  Thus  he  paid  her  in  return  for  her  hatred 
and  bad  temper. 


This  is  the  reason  that  nowadays  a  wife  sometimes  treats  her 
husband  in  an  underhand  manner,  and  thus  it  is  that  husbands  are  made 
murderers  and  separations  occur. — D. 

Told  by  Cut-Nose.  Cf.  No.  126.  In  the  Osage  version  a  similar  story  is  told  of  a  boy  and  his 
grandmother. 

126. — The  Deceived  Blind  Man.* 

In  a  tent  which  stood  alone  lived  an  old  man  who  had  become 
blind.  There  were  many  buffalo  about ;  so  getting  his  wife  to  aim  for 
him,  he  shot  at  them.  He  said,  "I  feel  that  I  have  killed  a  buffalo." 
But  his  wife  said  to  him,  ''No,  you  are  blind,  how  can  you  hit  any- 
thing?" He  had  killed  one,  but  she  lied  to  him.  Instead  of  bring- 
ing back  the  meat,  she  brought  only  shin  bones,  ribs  scraped  of  the 
meat,  and  the  lungs.  The  man  said  to  her,  "You  smell  of  grease. 
You  have  handled  meat."  She  said,  "No,  I  only  picked  up  the  bones 
from  a  camp  site."  Four  times  the  old  man  shot  buffalo  in  this  way, 
and  the  woman  went  out  and  skinned  and  butchered  the  buffalo  and 
made  pemmican  of  the  meat,  and  gave  none  to  her  husband.  Then 
the  old  man  went  out  of  doors  and  cried  because  he  knew  that  he  had 
killed  the  buffalo  and  that  there  was  no  one  to  provide  food  for  him 
except  his  wife  who  treated  him  without  pity.  On  his  tent  was  an 
owl.  This  said  to  him :  "I  will  give  you  my  eyes  so  that  you  can  see 
how  your  wife  is  treating  you."    Then  the  old  man  could  see  again. 

'  Informants  J.   " 


286         Field  Columbian   Museum — Anthropology,  Vol.  V. 

The  owl  said  to  him,  "Let  us  go  to  where  your  wife  is  and  see  how  much 
meat  she  has."  Then  the  man  went  to  her.  When  he  arrived  she  was 
surprised  to  see  that  he  was  different,  that  his  eyes  were  bright,  and 
that  he  looked  about  him.  Then  she  said  to  him,  'T  have  been  drying 
meat  for  you.  Come;  sit  down  and  eat."  '"Very  well."  said  the  man. 
Then  his  wife  gave  him  meat  from  the  back.  He  said,  "No,  I  do  not 
want  it.  But  you  take  this  pemmican,"  and  he  pushed  the  pemmican 
into  her  mouth  with  a  stick  until  she  swallowed  it.  Then  his  wife  said, 
"Will  you  have  some  of  this  dried  meat?"  But  he  refused  and  pushed 
some  more  pemmican  down  her  throat.  His  wife  offered  in  turn  all 
the  best  parts  of  the  meat;  and  she  now  loved  him  again  on  account 
of  his  bright  eyes  and  fine  appearance ;  but  he  only  continued  to  thrust 
her  pemmican  down  her  throat.  Soon  she  had  enough ;  but  he  con- 
tinued to  crowd  the  food  into  her,  until  the  top  of  it  was  visible  in  her 
mouth  and  she  was  filled.  But  he  rammed  and  packed  it  with  a  stick 
until  she  could  not  breathe,  and  died.^ — K. 

127. — The  Deceived  Blind  Man  and  the  Deserted  Children." 

There  were  three  streams,  all  flowing  east.  At  the  one  farthest 
north  were  camped  an  old  man  with  his  wife  and  a  son  and  a  daughter. 
They  had  left  the  camp  of  the  people,  intending  to  obtain  food  for 
themselves.  When  they  first  started  the  old  man  was  nearly  blind. 
Later  he  became  blind  and  was  unable  to  go  about.  The  family  did 
not  know  what  to  do  to  get  food,  since  the  two  children  were  small 
and  the  old  man  was  now  blind.  One  day  his  wife  saw  a  buffalo  pass- 
ing near  their  tent  and  told  her  husband  how  near  the  buffalo  was. 
He  said  to  her,  "I  will  try  to  kill  it  for  our  food.  We  must  have 
something  to  eat  or  we  will  starve."  She  said  to  him,  "You  can  kill 
nothing.  You  are  blind.  You  are  a  ghost  already.  What  can  you  do?" 
"Nevertheless  I  shall  try  it,"  said  the  man.  "I  want  you  to  stand  be- 
hind me,  and  when  I  draw  the  bow  aim  it  at  the  fattest  buffalo  that 
you  can  pick  out.  When  you  have  done  so,  tell  me."  She  aimed  the 
arrow  for  him  and  said,  "Ready,"  and  he  let  go  the  bowstring.  The 
man  knew  he  had  killed  a  buffalo,  but  his  wife  said  that  he  had  not. 
She  said:    "You  are  a  fool,  you  can  do  nothing.    I  told  you  that  you 

'  This  myth  and  the  one  of  the  woman  who  married  a  dog  (No.  91)  are  the  only  ones  that  are 
common  to  all  the  Eskimo  and  to  the  Indians  ot  a  large  area.  Eskimo:  Rink,  Tales  and  Traditions 
of  the  Eskimo,  99;  Boas,  Ann.  Rep.  Bur.  Ethn.,  VI,  625;  Kroeber,  Journ.  Am.  Folk  Lore,  XIT,  169; 
Holm,  Sagn  og  Fortaellinger  fra  Angmagsalik,  31.  Indian:  Petitot,  Traditions  Indiennes  du  Canada 
Nord  Guest,  84,  226;  Boas,  Indianische  Sagen  v.  d.  N.  Pacif.  Kiiste  Am.,  229;  Farrand,  Mem.  Am. 
Mus.  Nat.  Hist.,  IV;  Morice,  Trans.  Can.  Inst.,  IV,  171. 

'  Informant  H. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        287 

were  half  dead.  Now  I  am  going  out  to  gather  berries.  Stay  at  home 
and  I  will  take  the  children  with  me.'"  So  she  left  him  in  the  tent  and 
went  to  the  buffalo  which  the  old  man  had  killed,  and  butchered  it,  and 
took  the  meat  to  the  timber  and  cut  it  up  there,  and  ate  of  it.  She  did 
not  tell  him  of  this,  but  the  old  man  knew  it.  Then  she  returned  with 
her  children,  bringing  him  berries  which  she  gave  him  to  eat.  Again 
there  was  a  herd  of  buffalo  that  passed  near  the  tent.  Then  the  woman 
deceived  her  husband  in  the  same  way.  The  old  man  went  outdoors 
and  cried  about  the  way  in  which  his  wife  treated  him.  Then  an  owl 
alighted  near  him.  It  said,  'T  have  come  to  help  you.  Your  wife  has 
treated  you  badly  and  is  trying  to  kill  you.  I  will  give  you  my 
eyes  and  let  you  have  my  sight."  Then  the  old  man  could  see  again. 
Next  morning  he  left  the  tent  where  he  had  been  alone,  and  went  to- 
wards the  timber  where  his  wife  and  the  children  had  stayed  all  night. 
He  soon  came  to  where  the  buffalo  had  fallen  and  saw  the  blood  and 
offal.  From  there  he  tracked  his  wife  and  the  children  to  the  timber  and 
found  her  busy  preparing  the  meat.  Coming  upon  her  unexpectedly,  he 
said :  'T  am  glad  that  you  have  meat  and  are  living  well."  She 
looked  at  him  and  said:  "I  am  glad  that  you  can  see  again.  What 
clean,  beautiful  eyes  you  have!  I  was  just  about  to  go  to  you,  but  had 
not  yet  finished  boiling  the  bones  for  the  fat  in  them.  What  piece  will 
you  have,  tins  one  or  that  one  ?  Or  would  you  like  pemmican,  or  some 
dried  meat?  All  this  is  what  I  was  going  to  take  to  you."  "It  makes 
no  differerxe  to  me  what  meat  you  give  me,"  he  said.  Then  she  took 
meat  from  the  back,  with  fat  in  it,  already  cooked,  and  gave  it  to  him. 
He  ate  it.  Then,  saying  nothing  more  to  her,  he  killed  her.  Then  he 
said  to  his  children  in  his  thoughts :  "Since  you  have  abundance  of 
food,  I  shall  leave  you  to  take  care  of  yourselves."  Then  he  started 
for  the  camp  of  his  people  and  arrived  there.  After  a  month  the  chil- 
dren had  used  up  all  the  meat.  Then  they  followed  their  father's  trail 
until  they  also  reached  the  camp.  When  they  arrived,  their  father  cried 
out  aloud  :  "The  unmerciful  people  have  arrived.  All  prepare  to  break 
camp  and  leave !  Let  the  children  be  tied  up  against  poles  and  the  poles 
leaned  against  trees  and  left  there."  Then  the  people  left  their  camp, 
with  the  children  bound  on  poles  resting  against  trees.  When  the 
wolves  and  coyotes,  which  always  come  about  deserted  camping  places, 
arrived  there,  an  old  wolf  saw  the  two  children  fastened  to  the  poles, 
suffering  thirst  and  hunger.  He  said  to  himself :  "How  pitiful  those 
children  are !"  Then  he  cried  out  to  the  wolves :  "Come  all  of  you 
from  all  directions."  The  wolves  and  coyotes  came  from  all  parts  of 
the  earth  and  the  old  wolf  said  to  them :     "I  pity  those  children.     I 


2-88         Field  Columbian  Museum — Anthropology,  Vol.  V. 

want  you  to  seize  the  poles  and  lower  them  slowly,  and  then  to  chew 
off  the  ropes  and  free  the  children."  Then  the  wolves  and  coyotes 
did  as  he  told  them  and  loosened  the  children.  The  old  wolf  asked 
them:  "Where  do  you  want  to  go?  Will  you  go  again  to  the  people 
or  somewhere  else?"  The  children  made  no  answer.  They  were 
afraid.  The  wolf  came  near  them,  but  they  feared  that  he  would  eat 
them,  and  said  not  a  word.  Then  he  said:  "Do  not  go  back  \o  the 
people  but  remain  here  with  us.  Now  I  want  you,  Clouded-wolf,  who 
are  above  the  others  for  your  daring  deeds,  to  provide  food  for 
them.  I  want  you  also.  White-wolf,  to  look  for  food  for  them,  and 
I  want  you,  Black-coyote,  who  have  done  deeds  which  the  others  could 
not  do,  to  go  out  and  get  them  food ;  and  you  also.  Black-wolf,  who  are 
brave  and  cunning,  provide  meat  for  them.''  Then  these  four  chief 
wolves  started  out  in  the  four  directions.  Clouded-wolf  came  back 
bringing  meat  from  the  back  of  the  buffalo  with  the  skin  still  on  it. 
White-wolf  also  brought  the  best  parts  of  the  meat,  and  so  did  Black- 
coyote  and  Black-wolf.  They  piled  it  up  in  front  of  the  children  and 
these  ate  it,  regaining  their  strength.  Then  the  old  wolf  told  them  to 
live  in  the  thick  timber  where  there  was  good  shelter,  and  he  went  with 
them,    ' 

It  was  now  winter.  The  boy  gathered  poles  and  made  a  frame 
for  a  brush  house,  while  his  sister  gathered  long  weeds  and  thatched 
them  over  the  frame.  She  also  made  a  door  of  sticks  and  brush,  and 
inside  she  put  brush  for  bedding.  Near  the  door  they  prepared  a  place 
for  the  old  wolf  to  sleep.  Then  it  began  to  snow.  The  old  wolf  said : 
^'It  it  were  not  for  your  kind  treatment  I  should  now  be  out  in  the 
storm  in  my  feeble  old  age,  and  suffering  from  cold.  I  thank  you 
for  this.  Look  at  me !  I  have  not  the  same  color  that  I  had  when 
I  was  young.  I  have  no  strength  and  no  swiftness  and  no  warmth. 
I  am  old  and  can  endure  no  cold.  Therefore  I  thank  you  for  living 
with  you  in  this  warm  place."  At  night  the  old  wolf  slept  by  the  door 
on  the  right  side,  the  girl  on  the  north  side  of  the  tent  and  the  boy 
at  the  back.  In  the  morning  the  boy  was  the  first  to  get  up,  in  order 
to  make  the  fire.  As  he  looked  out  from  the  door  there  was  snow  all 
about.  To  his  surprise,  at  a  short  distance  there  were  herds  of  elk. 
It  was  as  if  there  were  something  yellow  over  the  snow  as  far  as  he 
could  see ;  in  the  timber,  on  the  river  banks,  and  everywhere,  elk  were 
walking,  standing,  and  lying.  In  astonishment  he  closed  the  door 
and  said  to  his  sister :  "Get  up,  there  is  a  herd  of  elk  close  by !"  "What 
can  I  do?  I  can  do  nothing,"  said  the  girl ;  but  he  kept  trying  to  arouse 
her.    "Get  up  and  look  at  them,  anyhow."    She  said :    "I  can  do  noth- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       289 

ing  by  looking  at  them."  Then  the  wolf  said :  "My  grandchild,  get 
up  and  look  at  them."  Then  she  got  up  and  opened  the  door,  and  as 
soon  as  she  looked  at  the  elk  they  fell  down  dead.  The  boy  said : 
''Thus  it  is  well  that  I  waked  you ;  because  I  continually  tried  to  make 
you  get  up,  we  have  been  helped.  We  have  been  pitied."  Then  the 
girl  took  a  flint  knife  with  a  bone  handle  and  gave  it  to  her  brother  and 
said  to  him :  "Take  this  and  go  out  and  skin  them."  He  went  out 
and  skinned  the  elk  as  easily  as  if  he  had  done  it  before.  As  soon  as 
he  had  skinned  one  he  threw  the  hide  into  the  tent  and  the  girl  folded 
it  three  times  and  sat  on  it  and  it  was  completely  dressed.  They  con- 
tinued to  do  this  until  all  the  skins  had  been  worked,  while  all  the  meat 
was  hanging  sliced  up  in  the  trees  near  the  river.  They  had  killed 
thirty-six  elk.  After  he  had  brought  in  the  last  one,  the  girl  said. 
*'Let  all  these  elk  skins  be  sewed  together  in  the  shape  of  a  tent."  Piling 
them  up  she  sat  on  them,  and  when  she  spread  out  the  pile  it  had 
become  a  tent,  with  a  bird  ornament  (niihiniyohut)  near  the  top  and 
four  round  ornaments  at  the  sides,  and  a  door,  and  rattles  over  the  door. 
Then  the  girl  said :  "When  I  go  outside,  let  there  be  twenty-seven  tent 
poles,  with  two  for  the  outside  of  the  tent,  twenty-nine  in  all."  Then 
she  went  out  and  there  at  her  left  were  twenty-nine  straight  tent  poles, 
just  of  the  length  that  she  had  ordered  them  to  be.  The  poles  had  been 
made  from  otter-weeds  (yeiyanaxuuci,  a  species  of  composita).  Then 
the  new  tent  stood  there  completely  erected  and  covered.  Then  the 
girl  folded  three  elk  skins,  sat  on  them,  and  said:  "Let  this  be  a  wall 
hanging  (ka'^kusaaga'^),  embroidered  with  lines  of  quills  in  various 
colors."  Then  it  was  such,  and  she  hung  it  behind  her  brother's  bed. 
Then  she  folded  three  other  skins,  to  be  a  hanging  for  her  bed,  and  sat 
on  them ;  but  she  told  the  lines  of  embroidery  to  be  closer  together  than 
on  her  brother's.  Then  she  folded  and  sat  on  three  other  skins,  and 
said :  "To  four  places  let  there  be  attached  three  pendants.  Let  there 
be  nothing  more."    This  she  gave  to  the  old  man. 

After  seven  days  there  was  another  fall  of  snow.  The  boy  got  up 
early  in  the  morning  to  make  a  fire  and  saw  the  snow  and  the  buffalo 
all  about,  the  land  being  black  with  them.  He  waked  his  sister  and 
tried  to  make  her  get  up.  but  she  said  again:  "What  can  I  do?  Let  me 
sleep  longer.  You  have  broken  my  sleep."  At  last  the  wolf  told  her: 
"My  granddaughter,  get  up,"  Then  she  did  so,  and  as  she  looked  out 
of  the  door  the  buffalo  fell  dead.  Then  she  told  her  brother  to  skin  a 
"two-teeth"  (naniisa"kuta°,  a  young  buffalo).  The  brother  said,  "Why 
do  you  wish  this  two-teeth?"  'Because  its  skin  is  soft,  and  quill  em- 
broidery will  not  break  when  we  sit  on  it,"  she  said.    Then  he  brought 


290         Field  Columbian  Museum — Anthropology,  Vol.  V. 

in  the  skin.  Then  she  took  it  and  folded  it  three  times  and  said :  "Let 
this  become  a  robe  with  bird  ornament."'  Then  it  became  an  em- 
broidered robe  and  she  gave  it  to  her  brother.  Then  she  told  him  to 
bring  her  the  hide  of  a  young  cow.  The  boy  brought  it  in  to  her,  and 
she  folded  it,  and  said,  "Let  this  become  a  painted  robe."  Then  it 
turned  to  a  robe,  and  when  she  spread  it  out,  the  painting  was  seen, 
beautiful  and  bright.  Then  she  sent  her  brother  to  get  the  hide  of  a 
middle-aged  buffalo.  She  folded  it,  and  said,  "Let  this  be  a  robe  with 
round  embroidery  in  the  four  corners  and  let  it  have  eight  lines  of 
embroidery  across,  and  between  them  black  lines,  painted  with  char- 
coal." Then  it  became  such  a  robe  and  she  gave  it  to  the  old  man. 
Then  she  told  her  brother,  "Now  bring  me  the  front  half  of  a  hide 
which  is  woolly."  When  he  brought  it  she  folded  it  and  said :  "This 
shall  be  a  pillow  embroidered  with  yellow  quills.  The  eye,  which  is 
dark,  will  be  represented  by  black  hatahina  fibers,  but  there  will  be 
yellow  quill  embroidery  around  it.  On  the  throat  let  there  be  a 
hundred  bars  of  yellow  quills.  Let  the  ear  be  a  yellow  cross  of  quill 
work.  The  head  should  be  round  and  the  tail  also  should  be  em- 
broidered ;  and  in  four  places  let  there  be  embroidery  loops,  two  of 
them  in- front  and  two  behind.  All  around  the  edge  let  there  be  fifty 
bars  of  quill  work,  and  for  the  nose  two  bars  of  yellow  quills."  Then  all 
that  she  had  said  happened.  Then  she  took  another  hide  and  said : 
"Let  mine  be  white.  Let  the  eye  be  dark  in  the  center  and  around  it 
let  there  be  white  and  black.  Let  the  ear  be  a  black  cross  with  white 
about  it.  Let  the  throat  be  one  hundred  bars  of  white  and  black,  the 
black  being  toward  the  outside.  Let  the  skull  be  round,  white  in  the 
center  and  black  outside.  Let  the  tail  be  quilled  and  let  there  be  loops 
in  four  places,  and  black  and  white  bars  following  the  edge  all  around." 
When  she  had  this  pillow,  she  told  her  brother :  "Now  bring  the  hide 
of  a  calf."  This  she  embroidered  in  'yellow  and  red  quills.  The  eye 
was  red  inside,  surrounded  by  yellow.  On  the  throat  there  were  only 
fifty  bars ;  otherwise  this  pillow  was  like  the  others.  This  she  gave 
to  the  old  man. 

After  seven  days  there  was  snow  again.  When  the  boy  got  up  in  the 
morning,  he  saw  a  herd  of  elk.  His  sister  killed  them  by  looking  at 
them,  as  before,  and  he  brought  the  skins  into  the  tent.^  There  were 
forty  skins.  When  his  sister  had  dressed  them  as  before,  she  took  a 
piece  of  skin  and  told  it  to  be  a  shirt  embroidered  with  a  circle  of  quills 
on  the  chest,  and  another  circle  on  the  back,  and  strips  of  embroidery 
over  the  shoulders  and  down  the  back.     Along  the  seams  there  were 

'  The  original  repeats  the  incident  in  full. 


Oct.,  1903.      Arapaho  Traditions — Dorsey  and  Kroeber.       291 

to  be  fringes,  and  at  the  bottom  pieces  were  to  hang  down  (hiotana"). 
Between  the  fringes  were  to  be  weasel  skins  and  tufts  of  long  hair  at- 
tached with  quill  embroidery.  The  quills  were  to  be  yellow.  Then 
she  made  him  leggings,  embroidered  and  fringed,  and  moccasins  em- 
broidered with  a  bird.  Then  she  made  a  woman's  dress  for  herself 
with  four  rows  of  fringes,  at  the  breast,  at  the  waist,  at  the  hips,  and  at 
-the  bottom.  It  was  covered  with  crosses  of  embroidery  all  over  and 
on  her  left  shoulder  (to  the  east  as  she  stood  facing  the  south),  there 
was  a  yellow  sun,  and  on  her  right  shoulder  a  yellow  half-moon.  As 
she  turned,  she  turned  to  the  right,  so  that  the  sun  on  her  shoulder 
traveled  in  the  direction  of  "the  sun.  She  also  made  leggings  for  her- 
self embroidered  all  around  the  leg,  and  moccasins,  the  stripes  on 
which  were  farther  apart  than  those  on  her  brother's.  The  old  man. 
being  old,  received  no  clothing  decorated  like  this.' 

Then  the  boy  said:  'T  wish  I  could  have  a  panther  of  yellow- 
color,  with  white  sides,  for  a  dog.''  His  sister  went  outside  the  tent 
and  said,  "Come,  panther,  you  of  the  yellow  color  with  white  sides, 
come  here !"  Then  a  panther  came,  slowly  twisting  his  tail,  and 
entered  the  tent,  and  lay  down  behind  the  boy's  pillow,  laying  his  head 
on  his  outstretched  feet.  Then  the  boy  said:  "I  wish  that  you  have 
for  your  dog  a  bear  that  has  a  white  streak  from  his  shoulders  down 
his  forelegs  and  whose  claws  are  white  with  a  black  streak."'  Then 
his  sister  went  outside  and  said  what  he  wanted,  and  a  bear  came 
pacing,  and  sat  at  the  foot  of  her  bed. 
•  After  seven  days  it  snowed  again,  and  again  in  the  morning  it 
was  black  with  buffalo.  The  girl  killed  them  as  before  by  looking  at 
them.*  The  boy  brought  her  the  skins  and  from  them  she  made  hair- 
covered  bags  and  folding  parfleches,  and  other  bags  of  rawhide,  painted 
with  designs.  He  brought  her  forty  skins  and  from  these  she  made  the 
bags.  Then  she  put  dried  meat  into  all  of  them  and  piled  them  up  on 
top  of  one  another  inside  and  outside  of  the  tent,  and  still  tk.ere  was 
meat  on  the  trees. 

While  they  were  in  all  this  abundance,  the  people  were  hunting, 
and  two  young  men,  brothers,  were  in  advance.  They  came  across  this 
tent  of  the  brother  and  sister  and  their  two  dogs.  The  young  man  saw 
them  coming  and  went  out  to  meet  them.  The  two  brothers  saw  all 
the  meat  hanging  on  the  trees  and  piled  up  outside  of  the  tent,  and 

*  The  young  man's  blanket  with  the  bird  embroidery  is  called  t^ataatasanuxt;  the  old 
man's  with  the  eight  Imes  of  embroidery  nanaiisantaxah.i.  The  girl's  white-embroidered  pillow  Is 
called  nanankuhut  hananuhu.  Iier  brother's  shirt  biigancinoxan,  his  kind  of  leggings  biiQifoxataan, 
his  bird-embroidered  moccasins,  niabeihan.  Compare  the  styles  of  embroidery  here  described  with 
descriptions  and  illustrations  in  The  Arapaho.  Bulletin  .^m.  Mus.  Nat.  Hist,  XVIIl,   pt.  I,  p.  59  seq. 

»  The  original  repeats  the  incident  in  full. 


292         Field  Columbian   Museum — Anthropology,  Vol.  V. 

therefore  were  very  glad  to  see  the  children  again,  and  cried  from 
joy  at  the  meeting.  The  girl  still  remained  inside  the  tent.  The  bear 
appeared  ready  to  attack  the  newcomers,  and  the  panther  also  sat  up 
and  watched.  The  young  man,  knowing  that  the  two  animals  were 
angry,  told  them,  "Be  quiet,  lie  down  again,"  Then  he  brought  the 
two  young  men  into  the  tent.  They  sat  down  very  much  afraid.  The 
girl  sat  looking  on  the  ground,  with  a  stick  (kaahaya'')  in  her  hand, 
with  which  she  sat  playing  as  she  faced  the  door.  She  spoke  no  word. 
The  brother  told  her  to  get  meat.  Then  she  brought  pemmican  in 
wooden  bowls  and  gave  it  to  them.  They  ate  it  with  relish.  She,  how- 
ever, did  not  speak  to  them  or  look  at  them.  When  the  two  young  men 
had  eaten,  they  told  the  young  man  that  they  would  return  to  tell  their 
people  that  they  had  found  him  and  his  sister  in  all  this  abundance. 
The  girl  gave  them  some  meat  and  then  told  them  that  when  they  re- 
turned with  the  people  they  must  not  approach  too  closely  to  her  tent, 
but  camp  farther  down  the  river.  Then  the  two  men  went  back  and  told 
the  news  to  the  people.  Soon  some  of  the  people  began  to  arrive  in 
advance  of  the  camp,  young  men  on  horseback.  The  panther  went  out 
and  stood  at  one  end  of  the  meat  and  the  bear  walked  to  and  fro  in 
front  of  it,  guarding  it.  Then  the  girl  ordered  the  bear  to  lie  down, 
which  he  did.  Thereupon  the  young  men  came  in  and  ate.  Then  the 
people  made  their  camp  below  and  soon  all  came  pouring  in.  The 
girl  told  them  that  she  would  harm  none  of  them  except  her  father. 
Then  she  told  her  dogs :  "These  people  continually  come  in,  but  I 
will  tell  you  when  my  father  comes.  I  will  know  his  voice ;  he  will  be 
the  last  one  to  enter."  Indeed,  at  last  he  came  in,  saying :  "I  am  very 
glad  to  see  my  children  again."  "There  he  comes,  the  old  man;  that 
is  he,  the  one  talking,"  said  the  girl.  The  two  animals  were  lying  at 
both  sides  of  the  door.  As  the  man  came  he  told  his  children  :  "Tell 
them  not  to  do  anything  to  me.  Prevent  them  from  attacking  me." 
As  he  came  between  them,  the  bear  stiffened  his  hair  and  the  panther 
crouched  for  a  spring,  watching  the  old  man's  eye.  Suddenly  the 
panther  sprang  on  his  chest  and  the  bear  seized  him  from  behind.  The 
panther  bit  his  throat  while  the  bear  took  out  a  large  piece  from  his 
side.  The  man  fell  dead.  Then  the  girl  told  the  animals :  "Carry 
him  out  on  the  prairie  and  let  him  lie  there."  All  the  other  people  were 
afraid  and  went  home.  Then  an  old  man  cried  out:  "They  have  done 
that  because  their  father  treated  them  badly.  They  have  treated  him 
right."  Then  the  people  went  back  to  the  tent  and  sat  down ;  and  others 
came  in,  and  they  asked  for  meat,  and  the  girl  told  them  to  take  the 
meat  that  was  farthest  away.  Then  all  the  women  said,  "This  belongs 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kro^ber.       295 

to  me,"  and  ''This  pile  is  mine,"  and  all  scrambled  for  the  meat.  Then 
they  returned  to  their  camp  well  provided  with  food.  "Come  over 
here,  this  man  has  meat!"  the  people  cried  out,  inviting  each  other^ 
without  having  worked  at  all  for  their  food.  Then  they  wished  to  re- 
main with  the  girl  and  her  brother  on  account  of  their  wonderful  deeds. 
But  the  girl  said :  "You  should  go  on  and  look  out  for  yourselves.  If 
you  depend  upon  me  I  may  also  do  wrong.  Even  if  you  leave  me  here 
alone  with  all  this  plenty  and  then  return  to  me,  I  might  do  wrong. 
Therefore  I  think  that  you  ought  not  to  live  through  me.  We  will 
subsist  on  what  we  now  have  as  long  as'  it  lasts,  and  then  I  will  do  no 
more."  Then  she  told  the  bear :  "You  can  go  back  to  your  old  place 
and  look  for  your  own  food.  Over  there  is  timber ;  there  you  can 
wander  about."  Then  she  said  the  same  to  the  panther,  and  both  the 
animals  went  ofif,  each  going  his  own  way.  Then  the  girl  said:  "Now 
I  will  go  to  our  father.  My  brother  will  go  to  our  father.  This  myth 
will  be  for  all  time.  People  will  tell  of  me  and  there  will  be  tradition 
of  me.  I  shall  be  in  heaven,  but  my  name  will  remain  below."  Then 
they  went  up  to  heaven.  They  are  living  yet,  she  is  still  here.  Look  at 
her  work,  her  designs,  her  embroidery.  All  this  belongs  to  her.  It  is 
she,  she  and  her  brother  together.^ — K. 

128. — The  Deserted  Children." 

,  There  was  a  tribe.  Children  were  playing  at  a  little  distance 
from  the  camp-circle.  A  chief  passed  near  them.  Two  little  children, 
a  brother  and  sister,  called  him  an  ugly  name.  Going  to  the  camp, 
the  chief  said:  "Let  all  move  away.  Let  none  drag  their  tent  poles 
over  the  ground,  but  let  all  lift  them  and  carry  them  for  a  long  dis- 
tance. The  children  have  spoken  badly  to  me.  Therefore  I  want  to 
abandon  them  so  that  they  will  be  unable  to  follow  us.  Let  every  one 
go  and  take  even  the  dogs."  So  the  people  went.  When  the  children 
came  back  to  where  the  camp  had  been  they  could  see  nothing.  Crying, 
they  ran  on  looking  for  tracks,  going  at  random.  At  last,  at  a  great 
distance,  they  found  the  tracks  and  followed  them,  still  crying,  and 
finally  reached  the  camp.  Going  to  their  parents'  tent,  they  found  them 
inside.  When  they  said:  "My  mother,"  their  mother  did  not  notice 
them,  but  merely  said :  "I  never  had  a  daughter ;  I  have  never  had 
a  son."    Then  the  chief  caused  the  people  to  move,  after  tying  the  chil- 

'  The  tale  of  the  deserted  children,  which  is  also  found  separately  in  the  next  story,  has  the 
following  distribution:  Gros  Ventre;  Biackfoot  (Grinnell,  p.  50);  Cheyenne  (Journ.  Am.  Folk  Lore, 
XIII,  185);  Dhegihi  (J.  O.  Dorsey,  Contr.  N.  A.  Ethn.,  VI,  83);  Iowa  (J.  O.  Dorsey,  Am.  Antiq.  IV, 
286);  Micmac  (Rand,  46). 

'Informant  B. 


294        Field  Columbian  Museum — Anthropology,  Vol.  V. 

dren  back  to  back  and  fastening  their  legs.  They  were  left  to  starve. 
Then  a  dog,  so  old  that  it  could  not  bite,  came  and  sucked  and  chewed 
the  rawhide  thongs  with  which  the  children  were  tied,  until  they  were 
soft;  then  it  said  to  them:  "Stretch  yourselves,"  and  the  children 
struggled  until  the  wet  hide  parted  and  they  became  free.  Looking 
about  them,  they  at  last  found  small  pieces  of  meat  which  the  people 
had  left.  They  made  a  hut  of  willows  and  grass  and  lived  there. 
Once,  when  the  boy  was  alone,  a  voice  spoke  to  him.  He  was  unable 
to  see  any  one.  It  said  to  him :  "Do  not  be  discouraged ;  you  will  be 
as  well  able  to  provide  for  yourselves  as  are  the  other  people.  Now 
go  to  that  hill."  The  boy  went  to  the  hill  and  saw  there  a  large  hole, 
about  which  were  many  buffalo  tracks.  He  went  home  and  sat  down 
\vith  his  eyes  shut.  When  his  sister  came  in,  she  asked  him :  "What 
is  it  ?"  He  said  to  her :  "Look  toward  that  hill  where  the  whitish 
buffalo  grass  is."  She  looked  and  saw  a  black  spot.  It  came  nearer 
and  she  saw  that  it  was  a  string  of  buffalo.  She  told  her  brother. 
When  the  buffalo  we're  near,  the  boy  said :  "In  which  direction  are 
they?"  She  told  him,  and  having  turned  his  face  toward  them,  he 
opened  his  eyes.  All  the  buffalo  fell  down  dead.  Then  the  girl  went 
out  and  butchered  them.  A  voice  spoke  to  her  and  told  her :  "Sit  down 
on  the  meat."  She  sat  down  on  the  buffalo,  and  when  she  arose  the 
meat  was  all  cut  up,  so  that  she  had  nothing  to  do  but  to  hang  it  up  to 
dry.  Then  the  voice  told  her  again :  "Sit  down  on  the  piled  skins." 
She  did  this  and  the  skins  were  all  dressed.  Now  the  children  con- 
tinued to  live  in  this  way,  and  had  a  large  tent  and  many  blankets,  and 
more  meat  than  they  could  use.  The  people  who  had  abandoned  them 
were  starving.  Then  some  young  men  found  the  children,  who  were 
now  grown  up,  and  recognized  them,  and  saw  the  abundance  they  had. 
They  reported  it  to  the  people,  and  the  people  all  moved  to  them.  Then 
their  mother  and  father  also  came  and  embraced  them,  saying:  "Is 
this  my  daughter?"  But  the  girl  said:  "I  never  had  any  mother." 
And  when  the  woman  embraced  the  young  man  and  called  him  her 
son,  he  also  said:    "I  never  had  a  mother."* — K. 

129. — The  Young  Man  and  his  Father-in-law.' 

There  was  a  tent  in  which  were  a  man  and  his  wife  and  his 
brother.  They  were  alone  hunting.  Then  a  girl  baby  was  born  to 
them.    She  grew  up  to  be  a  young  woman  and  lived  in  a  separate  tent. 

'  According  also  to  a  version  told  by  informant  I,  the  children  were  released  by  a  dog,  not  a 
■wolf.    The  dog  turned  to  a  horse. 
» Informant  H. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       295 

A  young  man  came  there.  Then  the  girl  prepared  food  for  him  and 
brought  it  to  him,  and  her  father  said,  "He  shall  become  my  son-in- 
law."  So  the  young  man  and  the  girl  remained  there  over  night.  Next 
morning  the  father  said :  "I  wish  my  son-in-law  to  be  industrious 
and  to  do  something  for  m€."  He  asked  him  to  go  and  get  him  sticks 
for  arrows.  The  sticks  were  to  be  perfectly  straight,  without  knots  or 
branches.  The  young  man  went  out,  found  sticks  of  ha°wa°uubiici, 
got  them,  and  carried  them  home.  "Here  are  the  sticks  for  your 
father,"  he  said  to  his  wife,  and  she  took  them  to  her  father.  He  looked 
at  them  and  said :  "These  are  not  the  kind  I  want,"  and  would  not 
take  them.  This  happened  four  times.  Then  the  old  man  killed  his 
son-in-law.  Then  another  young  man  came  and  was  given  food  by  the 
girl  and  called  son-in-law  by  her  father.  The  next  day  he  was  also 
asked  to  get  perfectly  straight  sticks.  He  returned  with  a  bundle  of 
na'abiici,  but  the  old  man  said :  "They  are  too  full  of  knots  and  have 
too  many  branches ;  they  are  not  the  kind  I  want."  Then  he  killed  him 
too.  Another  young  man  came  and  was  given  food  and  received  as 
son-in-law,  and  sent  out  after  arrows.  He  brought  back  dogwood 
(haa°xeihineniwahaati)  that  was  straight  and  smooth.  "Here  is  what 
you  sent  for,"  said  the  daughter,  crossly,  to  her  father.  "Well,  you 
seem  to  be  angry,"  he  answered  her.  This  young  man  also  went  out  four 
times  to  get  sticks  and  then  was  killed  because  the  sticks  were  unsatis- 
factory. The  old  man  threw  him  into  the  river  and  fed  him  to  some  ani- 
mal, and  so  nothing  was  known  about  him. 

A  fourth  young  man  came  there  and  was  given  the  girl  as  wife. 
The  next  morning  he  told  his  wife,  "I  will  continue  on  my  way,"  but 
"her  father  said  :  "No,  my  son-in-law ;  stay  a  while.  You  can  take  your 
wife  along  with  you  when  you  go.  I  want  you  first  to  provide  some 
things  for  me  and  after  that  you  can  go  on."  Then  he  told  his  daugh- 
ter :  "Tell  your  husband  that  I  wish  him  to  get  me  sticks  for  arrows.'* 
Then  the  young  man  went  towards  the  east,  crying  and  crying  and  cry- 
ing; then  went  towards  the  south,  and  then  back  towards  the  river 
near  which  they  lived,  until  he  reached  a  lake.  "What  are  you  crying 
for?  Is  it  something  difficult?"  said  a  voice  to  him.  Perhaps  it  was 
the  owner  of  the  lake.  "I  am  looking  for  arrows,"  said  the  young 
man.  "I  have  been  told  that  they  must  be  perfectly  straight,  without 
any  knots  or  joints."  Then  the  spirit  said  to  him,  "Very  well,  come 
this  way,"  and  he  was  shown  yeiyanaxuuci  ("otter  weed,"  a  species  of 
composita).  "This  is  the  kind  you  are  looking  for,"  it  said,  and  the 
young  man  cut  them  and  took  them  back  with  him.  He  gave  them  to 
his  wife  to  give  to  her  father.    "That  is  the  kind  I  want.     I  am  glad, 


296         Field  Columbian   Museum — Anthropology,  Vol.  V. 

my  son-in-law.  Again  do  something  for  me,"  said  the  old  man.  "I 
wish  I  were  provided  with  long  wide  feathers  with  black  tips ;  feathers 
v/hich  break  evenly  in  the  center  when  they  are  split."  The  young 
man  started  out  "again  and  went  along  crying.  He  was  called  by  a 
voice  and  shown  a  plant  which  had  large  leaves.  When  he  said  that  the 
tips  of  the  feathers  must  be  black,  the  ends  of  the  leaves  became  black. 
He  brought  these  back  and  the  old  man  accepted  the  feathers  gladly, 
thanking  him  for  bringing  what  he  wanted.  Meanwhile  he  had  peeled 
the  sticks  for  the  arrows,  and  now  he  told  his  daughter :  "Tell  my  son- 
in-law  that  I  wish  arrow  points ;  sharp,  smooth,  and  evenly  shaped 
ones."  The  young  man  went  out  crying,  going  in  the  same  direction 
as  before ;  first  east,  then  south,  then  towards  the  west,  and  again  a 
voice  called  him.  It  showed  him  large  willows  and  told  him :  "Pick 
the  leaves."  He  did  so  and  brought  them  to  the  old  man.  Then  the 
old  man  said :  "I  wish  an  animal  with  horns  like  bird-claws."  The 
young  man  went  out  crying  again.  He  came  to  a  hill,  on  the  side  of 
which  seven  buffalo  were  lying  (''sitting").  The  young  man  called 
to  them  and  told  them  that  he  wished  an  animal  with  horns  like  bird- 
claws.  They  said,  "Very  well."  One  of  them  was  a  young  bull  (wax- 
agou),  another  a  little  older  ("two- teeth"),  a  third  had  fully  grown 
horns.  The  four  others  were  the  four  old  men.  The  oldest  buffalo  said  : 
"I  give  you  these  three,  you  can  take  the  one  you  want."  The  young 
man  looked  them  over  and  said,  "This  one  is  the  one  I  take,"  and  he 
chose  the  oldest  of  the  three,  the  one  with  full  grown  horns.  Then 
the  oldest  bull  said  to  this  one,  "You  have  boasted  much.  Now  is  your 
time  to  show  what  you  are  able  to  do."  "Very  well,"  he  answered. 
There  was  a  black,  hard  rock  just  sticking  out  of  the  ground.  Then  the 
bull  rose,  stretched  himself,  shook  himself,  stuck  up  his  tail,  and 
looked  about  him.  Then  he  went  to  the  southwest  and  snorted  out 
black ;  then  he  went  to  the  northwest  and  snorted  out  blue ;  then 
to  the  northeast,  red ;  then  to  the  southeast,  white.  .  Then  he  wal- 
lowed and  shook  himself,  so  that  the  white  dust  rose,  and  rubbed 
his  nose  on  the  grass.  Then  he  hooked  the  rock  with  his  horn  and 
chipped  off  a  piece  so  that  it  flew  away  buzzing.  Then  with  his  left 
horn  he  pierced  the  rock  in  the  middle  at  the  bottom  and  split  it  so 
that  the  halves  fell  apart.  "If  I  do  not  succeed  the  first  time,  that  is 
what  I  will  do  the  second  time,"  he  said.  The  old  buffalo  said  to  the 
man,  "Now  this  bull  will  lead  you ;  you  must  follow  him.  Remember 
that  that  man  is  powerful  and  hard  to  overcome.  We  know  what  he  is 
doing.  He  will  be  on  a  tree  with  his  bow  and  arrows,  and  when  he 
shoots  he  will  pretend  to  shoot  at  the  bull,  but  will  shoot  at  you.    Stand 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.     ,  297 

behind  the  bull  and  the  arrows  will  not  pierce  you.  The  arrows  will  hit 
the  bull,  but  will  hang  down  from  him  without  piercing  him.  After  he 
has  shot  three  times  and  the  arrows  have  taken  no  effect,  tell  him : 
'You  say  that  you  are  strong  and  powerful!  Come  down !  Do  not 
be  a  coward !'  Then  he  will  come  down  frorii  the  tree.  When  he  has 
come  down,  the  bull  will  turn  and  attack  you.  You  must  run  away, 
and  that  will  cause  the  man  to  go  away  from  the  tree.  When  the 
bull  has  killed  him,  gather  all  the  parts  of  his  body  and  burn 
them.  Be  sure  you  are  not  tempted  to  take  anything  from  the  sparks 
that  fly  out  from  the  body  of  this  man,  which  will  turn  to  elk  teeth 
and  bone  beads  and  eagle  feathers  and  other  valuables.  Throw  them 
all  back  into  the  fire." 

Then  the  young  man  started,  following  the  bull  until  they  came 
near  the  tree.  The  man  shot  at  the  bull  without  result,  and  for  the 
fourth  shot  came  down  from  the  tree.  Then  the  bull  faced  him, 
charged  on  him,  hooked  him,  threw  him  up,  hooked  him  again,  and 
continued  to  throw  him  up  until  he  was  torn  to  strings.  Then  the 
young  man  burned  the  old  man  for  four  days,  until  there  was  nothing 
left  of  him  but  ashes,  observing  the  warning  that  had  been  given  him. 
The  ashes  became  white  clay  used  for  painting  arrows.  The  bull  went 
back.  Then  the  young  man  went  to  his  wife  and  her  mother  and  asked 
them :  "What  has  this  man  done  previously  ?"  He  did  not  know  that 
he  had  killed  other  men,  but  suspected  it  because  his  body  turned  to 
valuables.  The  old  woman  said :  "When  visitors  came  they  became 
the  old  man's  sons-in-law,  and  he  sent  them  out  four  times  to  get  sticks 
for  arrows.  They  were  unsuccessful,  and  the  fourth  time  he  killed 
them.  There  were  three  such  young  men.  He  fed  their  bodies  to  an 
animal.  It  must  be  a  water  animal,  for  there  are  no  tracks  about.'" 
Then  the  young  man  said:  "I  do  not  know  where  you  came  from. 
But  I  know  where  I  came  from,  for  I  started  from  a  camp  of  people. 
I  will  take  you  to  the  people  from  whom  I  came,  and  I  will  tell  them 
everything."  Then  they  traveled  for  four  days  until  they  reached  the 
camp.  The  young  man  invited  all  the  people ;  then  he  began  and  told 
them  his  story.  Then  he  said,  "There  have  been  the  following  lives 
(generations).  The  first  did  not  do  as  they  ought  and  were  de- 
stroyed. The  second  did  not  do  to  each  other  as  was  right  and  were 
also  destroyed.  In  the  third  the  people  did  not  do  well.  They  were 
cannibals,  so  they  also  were  wiped  out.  The  fourth  life  was  this  man, 
whose  body  consisted  of  the  valuables  of  life.  He  did  not  eat  human 
flesh,  but  he  fed  it  to  an  animal.  Look  at  these  lives !  They  all  had 
blood  and  hardships  and  troubles.     Now  I  will  go  to  the  father  and 


298        Field  Columbian  Museum — Anthropology,  Vol.  V. 

leave  this  story  for  you  to  tell  to  another  generation.  So  begin  now, 
old  men  and  old  women,  tell  from  now  on  what  I  have  done.  Tell  how 
this  man  with  his  wife  and  daughter  went  away  to  live  alone  for  some 
time;  and  tell  them  what  I  did.  Remember  it  well,  for  this  man  is 
no  longer  dangerous,  but  his  body  and  ashes  will  be  seen  on  the  ar- 
rows." And  then  at  night  he  went  up  to  his  father.  He  left  this  myth 
with  the  people,  and  this  is  the  teaching  of  it.  His  name  was  Hixt- 
caba  inen,  Above-Man.' — K. 

•130. — Blood-Clot-Boy.^ 

It  was  winter  time  and  the  snow  was  deep.  A  man  lived  with  his 
two  wives,  who  were  sisters,  and  with  the  old  man,  his  father-in-law, 
and  his  wife.  They  went  hunting.  They  went  so  far  that  when  they 
thought  they  had  a  good  place  from  which  to  hunt,  they  made  a  perma- 
nent camp.  The  son-in-law  was  a  hard  man  and  had  no  pity  for  the 
old  people.  One  of  the  sisters,  the  younger,  was  sorry  for  her  parents. 
During  the  absence  of  her  husband  she  secretly  gave  them  meat.  Since 
the  snow  was  deep,  the  man  would  bring  home  his  meat  by  rolling  it 
in  the>.hide  and  then  dragging  it  home.  He  told  his  wives  not  to  give 
any  meat  to  their  parents.  But  the  younger  succeeded  in  stealing 
some  to  give  them.  Her  parents  were  old  and  could  not  even  go  out 
to  get  wood.  Their  son-in-law  had  much  meat  and  many  hides,  while 
the  old  people  were  nearly  starved.  The  son-in-law  became  suspicious 
because  the  old  man  and  woman  were  able  to  endure  starvation  so  long. 
He  asked  his  wives  whether  they  fed  their  parents.  One  denied  it; 
the  other  was  silent.  He  told  them  strongly  that  if  he  found  tnem  giv- 
ing their  parents  food  he  would  punish  them ;  they  must  not  give  any 
of  the  meat  that  he  brought.  One  day  when  the  son-in-law  was  hunt- 
ing, the  old  man,  though  feeble,  followed  him  in  order  that  he  might 
pick  up  the  hoofs  and  other  leavings.  He  found  a  clot  of  blood  on 
the  snow,  frozen  hard.  He  picked  it  up  gladly.  ''Thanks,  I  have 
found  something  for  my  wife  to  eat."  He  stretched  his  hands  to  the 
four  directions  in  thanks.  He  had  no  shirt,  and  wore  only  a  robe 
tied  about  him.     He  put  the  clot  next  to  his  side  and  started  back 

•The  myth  of  the  young  man  whom  his  magically  powerful  father-in-law  fails  to  kill,  occurs 
widely  spread  in  various  forms  and  connections.  Its  greatest  development  is  on  the  Pacific  side  of 
North  America.  Cf.  Cheyenne  (Journ.  Am.  Folk  Lore,  XIll,  177);  Cree  (Russell,  Expl.  in  the  Far  North, 
205);  Carrier  (Morice,  Trans.  Can.  Inst.  V,  7);  Chilcotin  (Farrand,  Mem.  Am.  Mus.  Nat.  Hist.  IV,  26); 
North  Pacific  Coast  from  Columbia  river  northward  (Boas,  Indianische  Sagen,  39,  68,  70;  Chinook; 
Texts,  31;  Kathlamet  Texts,  Bull.  Bur.  Ethn.  No.  26,  113;  Tsimshian  Texts,  Bull.  Bur.  Ethn.  No.  27, 130; 
Farrand,  Mem.  Am.  Mus.  Nat.  Hist.,  IV,  113);  Maidu  (Dixon,  Bull.  Am.  Mus.  Nat.  Hist.,  XVII,  ii, 
67);  Wintun  (Curtin,  Creation  Myths  of  Primitive  America,  121);  Yana  (ibid.,  281,  425);  and  many  other 
Californian  tribes. 

'  From  informant  H. 


Oct.,  1903.      Arapaho  Traditions — Dorsey  and  Kroeber.       299 

with  a  good  heart,  happy  that  he  had  succeeded  so  well.  On  his  way 
back  the  blood  made  itself  noticeable.  As  he  went  on,  the  clot  felt 
as  if  it  were  a  human  being.  Before  he  reached  home  he  thought  he 
would  feel  it.  To  his  surprise  he  felt  a  baby.  To  make  sure,  he 
opened  his  blanket  wide  and  looked.  It  was  a  boy.  He  entered  the 
tent  and  said  to  his  wife :  "We  have  a  child,  a  boy."  "Thanks,"  she 
said,  and  reached  out  for  the  child.  The  old  man  sat  down  on  the  bed, 
while  she  gathered  buffalo  chips  to  keep  the  baby  clean  and  soft.  She 
asked  him  how  he  got  it,  and  he  told  her.  She  said :  '  I  am  glad  to 
have  a  son."  The  nian  said :  *T  love  my  boy,  I  am  glad  to  have  him." 
The  sisters,  in  their  tent  near  by,  heard  them  speaking.  "Listen  what 
our  parents  are  talking  about.  Let  us  go  to  see.  They  are  talking 
to  their  child."  The  younger  went  to  find  out,  and  when  she  came  in 
the  tent,  asked  her  parents  about  the  child.  They  had  laid  it  away  at 
the  back  of  the  tent.  "Well,  daughter,"  they  said,  "we  have  a  child." 
"What  is  it?"  "It  is  a  girl,"  they  said.  "May  I  see  it?"  she  said. 
"Certainly."  So  they  opened  the  covering  of  the  cradle.  The  woman 
said :  "How  pretty  the  little  girl  Icoks !  What  a  pretty  nose  and  glis- 
tening hair !"  She  went  back  and  told  her  elder  sister.  Her  elder  sister 
said  to  her:  "Carry  meat  there,  so  our  younger  sister  may  have  milk." 
So  she  took  meat  to  the  tent.  The  old  people  said :  "We  are  glad 
to  have  meat."  Then  the  son-in-law  returned  as  usual,  dragging  a 
bundle  of  meat  on  the  snow.  When  he  entered  the  tent  both  his  wives 
told  him  the  news.  "Is  that  so?"  he  said.  "Take  this  meat  to  them! 
I  am  glad  that  I  shall  have  another  wife.  Go  and  bring  the  child  here." 
The  old  people,  when  they  gave  his  wives  the  child,  said :  "Do  not  un- 
wrap the  child ;  its  navel  is  yet  sore,  and  it  is  crying  on  account  of  it." 
Then  they  took  it  to  the  other  tent.  "Let  me  have  the  child,"  said  the 
man.  "I  am  glad  to  have  another  wife.  I  will  unwrap  it."  "Do  not 
unwrap  it ;  its  navel  is  yet  sore,"  they  said.  "Very  well,"  he  said. 
Then  they  took  the  child  back  to  the  old  people.  Now  the  son-in-law 
wished  to  provide  meat  for  them.  He  gave  them  much,  so  that  they 
were  never  hungry.  The  child  grew  up  fast.  When  the  man  went 
hunting,  it  played  outside.  It  was  dressed  as  a  girl,  but  behaved  like  a 
boy  as  it  played.  The  man  saw  it  playing,  and  found  it  to  be  a  boy. 
He  said  to  his  wives :  "You  have  deceived  me.  You  told  me  it  was 
a  girl,  but  you  lied.  If  you  had  not  lied  to  me,  the  old  people  would 
have  been  dead  now,  for  I  hated  them."  He  continually  went  hunting. 
A  last  rib  and  tendon  were  lying  about  the  camp.  The  boy  wanted  a 
bow.  "I  cannot  make  a  bow  for  you,  I  am  too  feeble,"  said  the  old 
man.    "No,  father,  you  can  do  it.     Here  is  a  tendon.    Take  it  and  it 


300        Field  Columbian  Museum — Anthropology,  Vol.  V. 

will  become  sinew."  The  old  man  took  it  and  it  became  sinew.  Then 
the  boy  said :  "Make  me  four  arrows.  Paint  two  black  and  two  red." 
"Well,  my  son,  you  have  named  the  best  ones,"  said  the  old  man.  He 
was  pleased  at  the  boy's  knowledge.  The  man  came  back  with  meat. 
"Brother-in-law,  have  you  my  meat\''"  said  the  boy.  "No,  go  away.  I 
was  deceived  about  you  once.  I  want  nothing  to  do  with  you,"  said 
the  man.  The  boy  turned  away  and  played.  The  man  again  went  hunt- 
ing. The  boy  said:  "Father,  I  will  follow  my  brother-in-law."  He 
took  his  bow  and  arrows  and  tracked  the  man.  The  snow  reached 
nearly  to  his  hips.  He  saw  him  cutting  the  buffalo.  He  went  straight 
towards  him,  but  his  brother-in-law  ignored  him.  The  boy  took  hold 
of  a  hoof  to  help  him  skin  the  carcass.  "Go  away,  I  don't  want  you !" 
said  the  man.  When  he  opened  the  buffalo  the  boy  said:  "I  want  to 
take  out  the  kidney  for  my  father  to  eat."  "No,  do  not  take  it,"  said 
the  man,  and  threw  him  into  the  snow.  Next  time  the  boy  wanted  the 
unborn  calf  in  the  buffalo.  Again  his  brother-in-law  pushed  him.  He 
fell  on  his  face  in  the  snow.  He  got  up,  cried  a  little,  brushed  him- 
self, stood  there  and  thought.  The  man  had  nearly  finished  butcher- 
ing. Then  the  boy  went  to  take  the  hoofs  and  leavings.  "Leave  that ! 
You  displease  me.  You  have  been  the  cause  that  the  old  people  have 
lived  long!"  said  the  man,  and  threw  him  into  the  snow  again.  The 
boy  got  up  and  brushed  the  snow  off  himself,  crying  a  little.  A 
fourth  time,  while  his  brother-in-law  was  hitting  the  ribs  with  a  bone 
in  order  to  break  them,  the  boy  went  to  take  some.  He  was  thrown 
into  the  snow.  He  brushed  the  snow  from  himself.  Standing  behind 
his  brother-in-law,  he  took  his  bow  and  one  arrow  and  shot  him  in  ano. 
The  point  stuck  out  under  the  chin,  "This  is  your  punishment,"  he 
said  to  him.  "You  have  killed  me,"  said  the  man.  "Yes,  you  deserve 
it,"  the  boy  said  to  him.  He  shot  him  four  times.  Then  the  man  was 
dead.  The  boy  drew  out  the  arrows  and  wiped  them  on  the  dead  man's 
hair.  Then  he  said:  "I  am  not  the  cause  of  your  death.'  Our  father 
caused  me  to  kill  you  because  you  maltreated  my  father  and  mother. 
But  you  shall  go  to  the  good  world."  Then  taking  his  blanket,  he  put 
the  meat  into  it.  He  stretched  himself  and  became  a  tall  young  man. 
Then  he  went  home,  taking  the  meat.  In  front  of  the  tents,  at  a  little 
distance,  he  waited  for  the  people  to  come  out.  They  did  not  come. 
So  he  called  to  his  mother:  "I  have  brought  you  meat!"  He  called  in 
a  strong  voice.  She  came  out  and  saw  that  her  son  was  different ;  that 
he  was  grown  up  and  beautiful.  The  old  man  hugged  him.  "What  a 
fine  young  man  I  have  for  my  son,"  he  said.  Then  they  took  the  meat 
inside.    The  boy  said  :    "Which  of  your  daughters  pitied  you  and  helped 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       301 

you?"    "The  younger  one,"  they  said.    He  told  them:    "I  have  killed 
my  brother-in-law.    Now  his  wife  will  go  with  him,  because  she  helped 
him  to  treat  you  so  cruelly."    Then  he  shot  his  elder  sister  and  killed 
her.     He  said :    "She  has  gone  to  the  same  place,  the  best  place.    Our 
father  has  caused  me  to  do  this  because  your  son-in-law  and  your 
daughter  treated  you  so  badly.     They  will  be  peaceable  and  live  well 
hereafter."    After  this  he  went  hunting  and  brought  back  buffalo  as 
his  brother-in-law  had.  until  they  had  plenty.     When  he  thought  they 
had  enough  meat,  he  asked :    "Are  these  two  the  only  tents  on  earth  ?" 
"No,  over  there,"  said  the  old  man,  pointing  to  the  north,  "is  a  large 
camp.     But,  my  son,  ahead  of  us  are  dangerous  people.     There  where 
the  large  woods  are  are  insane  people,  and  there  on  the  side  of  the  hill 
in  the  woods  is  their  camp."    It  was  spring  and  the  snow  was  in  spots 
on  the  ground.    They  went  towards  the  place  the  old  man  had  pointed 
out.     Before  they  reached  it  the  boy  killed  a  buffalo,  and  while  he 
skinTied  it  they  looked  on.    The  old  man  was  afraid  and  warned  th(;m 
to  watch.     His  daughter  said :     "There  are  persons  coming,  two  of 
them."     The  boy,  without  looking  up,  suddenly  became  clotted  blood 
again,  falling  into  the  blood  under  the  ribs  of  the  buffalo.     A  whet- 
stone that  he  was  holding  lay  in  the  blood.     The  others  said  nothing 
from  fear  of  the  persons  who  were  approaching.    The  two  came  and 
said :    "What  became  of  Clot-child  ?    He  has  given  us  his  sister  to  use 
for  our  pleasure."     Clot-child  heard  it.     They  looked  for  him,  stand- 
ing not   far  apart.     "Let  this  whetstone   break   in  two."   Clot-child 
said,  and  threw  it.     It  broke  and  struck  both  of  them  behind  the  ear, 
and  they  fell  down  dead.    Clot-child  stood  up  as  a  man  again.    The  old 
man  said :    "What  a  great  son  I  have !     He  kills  persons  that  no  one 
else  dares  to  approach."    They  took  the  meat,  and  the  boy  said :    "You 
may  go  on  and  camp  where  you  wish.     I  will  go  to  those  woods  and 
see  the  people  there."    He  came  to  a  tent  tliat  stood  alone ;  one  blind 
woman  was  in  it.    He  approached,  stood,  and  listened.    The  old  woman 
said:    "Clot-child,  where  are  you  going?"    He  was  surprised.    "How 
does  she  know  it  is  I  ?"  he  thought,  while  he  held  his  hands  over  his 
mouth  in  astonishment.     "Why  do  you  hold  your  hand  over  your 
mouth?"  she  said.    Then  Clot-child  went  inside  the  tent.    Human  bones 
and  meat  were  hanging  strung  up.    He  pretended  that  he  was  hungry 
and  wanted  to  eat.    The  blind  woman  said :    "You  may  have  fat  meat 
from  the  back  to  eat.    Cook  it  yourself."    He  asked  her :    "Where  are 
the  others  ?"     She  said :     "They  have  gone  out  in  various  directions 
gathering  meat."    Then  he  said:    "Why  did  you  stay  here?"  and  hit 
her.    He  put  the  fat  meat  over  the  fire.    Then  he  laid  it  on  the  ashes. 


302        Field  Columbian  Museum — Anthropology,  Vol.  V. 

When  it  was  hot,  he  said :  "Here  is  your  meat,"  and  put  it  on  her  face 
and  burned  her  to  death.  He  said  :  "You  have  done  what  was  not  right. 
T  giVe  you  this  punishment."  When  he  killed  her  the  rest  knew  it  and 
returned.  He  went  outside  and  saw  them  coming  running  at  top  speed, 
one  behind  the  other.  When  they  came  near  him  they  said  :  "You  cannot 
go  up  to  the  sky,  you  cannot  go  underground.  You  cannot  escape 
from  us ;  we  will  surely  catch  you."  He  said :  "I  have  the  gift  of 
swiftness  by  means  of  this  bow.  First,  I  shall  have  the  swiftness  of  a 
chicken-hawk."  When  they  came  close,  he  motioned  with  his  bow 
and  rose  up  and  flew  away  swiftly.  They  followed  him  swiftly.  He 
came  down  to  earth,  and  they  did  so  too.  Four  times  they  did  this. 
He  began  to  be  tired.  "Now,  by  means  of  this  bow,  I  shall  try  to  do 
something  on  the  ground,"  said  Clot-child.  He  became  a  jack-rabbit. 
He  ran  away,  jumping  like  a  jack-rabbit,  and  they  followed  him.  Then 
the  third  time  he  decided  not  to  spare  them.  Running  toward  the  river, 
he  became  a  cotton-tail  rabbit.  They  had  nearly  caught  him.  The  river 
was  frozen  thin.  He  ran  across,  turned,  and  stood  there  like  a  man, 
while  they  broke  through  in  various  places.  "Let  the  ice  close  and 
become  as  solid  as  if  ground,"  he  said.  Thus  he  destroyed  them.  Then 
he  went  to  his  parents.  The  old  man  said  :  "Where  were  you?"  Clot- 
child  said  :  "I  tried  to  escape  from  some  persons  and  finallykilled  them." 
"What  dangerous  beings  you  have  met  and  destroyed !"  said  the  old 
man.  He  was  glad  that  his  son  had  succeeded.  They  went  on  again. 
The  old  man  said :  "There  where  the  hill  is  white  along  the  river  is  a 
deep  canyon,  and  there  is  another  dangerous  person."  "Yes,  I  will  go 
there,"  said  Clot-child.  Then  he  went  there.  He  came  near.  Some' 
one  was  motioning  to  him  with  a  blanket  to  come.  He  thought :  "Well, 
T  am  coming,  he  need  not  hurry  me.  I  will  arrive  there  when  I  arrive." 
Then  he  came  close.  The  person  continued  to  motion  to  him  to  come. 
He  motioned  to  him  to  come  quietly.  He  said  softly :  "Do  not  make 
a  noise !  He  might  hear  you !  I  will  explain  to  you  later."  "Very 
well,"  said  Clot-child.  The  man  took  him  by  the  hand  and  led  him 
to  the  edge  of  a  big  hole.  "Look  over  the  edge!  Step  softly,  make 
no  noise !"  he  whispered.  "Yes,"  Clot-child  said.  He  was  very  care- 
ful. When  he  was  at  the  edge,  the  man  made  a  push  at  him.  "I  push 
daylight,"  he  said,  as  Clot-child  stepped  to  one  side,  and  he  fell  down 
the  brink.  "Right  into  the  ribs,"  said  Clot-child,  and  the  man  fell 
head  first  into  the  ribs  of  a  dead  body  below  and  tore  the  skin  from 
his  face.  Then  the  boy  went  down  and  cut  ofif  his  arms  and  his  feet. 
He  said  to  him :  "You  are  alive  now.  I  will  kill  you.  But  you  will 
become  an  animal,  one  with  a  bare  head.    You  will  not  be  dangerous." 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       305 

He  was  the  buzzard.  The  boy  took  the  wings  and  tail  that  he  had  cut 
oflF  from  him  to  his  father,  and  told  him  to  make  arrows  from  them. 
They  went  on  again.  The  old  people  and  his  sister  camped  before  they 
reached  the  large  camp ;  the  boy  went  on  towards  it.  When  he  reached 
the  camp  a  young  man  met  him  and  said  to  him:  "Clot-chiid,  there 
is  a  woman  who  has  heard  of  you  and  speaks  badly  of  you.  She  says, 
*I  think  that  thfs  man  spoken  of  so  much  is  ugly.'  "  This  woman  con- 
stantly worked  quill  embroidery.  Her  name  was  Beaver- won. an. 
When  young  men  went  by  in  order  to  attract  her  attention,  she  rolled 
up  her  work  and  went  inside  her  tent.  She  was  very  hard  to  marry. 
Then  Clot-child  looked  for  some  one  who  would  receive  him  as  rela- 
tive. He  went  to  an  old  woman's  tent.  She  called  him  grandson. 
There  he  was  given  pem.mican.  He  asked  her  for  meat.  She-  said : 
'"The  bear  people  in  tic  !ribe  are  selfish.  They  have  it  all.  They  will 
allow  no  one  to  have  meat."  Then  he  sent  her  to  ask  for  meat.  The 
old  woman  went  to  the  bear  who  was  guarding  the  meat  and  asked  him 
for  some.  He  spoke  to  her  so  angrily  that  she  fell  down  from  fear. 
She  returned  and  told  Clot-child.  Then  he  went  himself  and  took  of 
the  meat.  The  bear  went  to  attack  him.  When  he  approached  Clot- 
child  he  leaped,  but  Clot-child  dodged  him.  Again  the  bear  leaped, 
but  was  avoided,  until  he  became  tired,  when  Clot-child  took  his  bow 
and  shot  him.  One  after  another  the  bears  came  out  to  attack  Clot- 
child  and  he  shot  them.  All  the  fierce  ones  were  dead.  The  survivors 
tied.  He  shot  them  also.  There  was  only  one  that  he  did  not  shoot. 
Jt  took  refuge  in  the  brush.  "Spare  me,  I  am  alone,"  it  said.  "Well, 
then,  remain  there,"  said  Clot-child,  "You  will  be  in  the  timber." 
The  bear  said :  ''When  you  are  unaware,  but  I  see  you,  I  will  attack 
you  and  will  kill  you."  "Very  well,"  Clot-child  answered.  "But  you 
will  not  see  far.  Your  eyes  will  not  be  good."  "But  I  .shall  smell  you," 
the  bear  said.  Clot-child  answered :  "Very  well.  But  live  alone.  You 
will  be  by  yourself,  in  the  woods."  In  the  morning  he  went  to  where 
he  knew  Beaver-woman  was,  in  order  to  pass  by  before  her.  She 
looked  at  him,  rolled  up  her  work,  and  went  indoors.  "If  that  is  Clot- 
child,  I  do  not  wish  him,"  she  said.  He  heard  her.  He  said :  "It  is 
easy  to  get  that  woman.  I  know  how  to  do  it.  Her  heart  is  not 
strong."  He  took  stems  of  small  vines  (biiteisana'^ku)  and  stripped 
them,  and  rubbed  them  with  sap  of  ha"wa*'itu.  At  night  he  put  an  end 
of  the  vine  at  her  tent,  and  laid  it  along  the  ground.  He  tied  the  end 
to  his  flute.  Then  he  blew  his  flute.  His  playing  charmed  the  woman. 
She  thought :  "I  have  never  heard  such  flute-playing  before.  Many 
young  men  have  passed  by,  but  they  never  played  like  this.     Let  me 


304        Field  Columbian  Museum — Anthropology,  Vol.  V. 

see  who  it  is."  She  got  oitt  of  bed,  put  on  her  leggings,  and  followed 
the  course  of  the  music.  She  came  to  Clot-child,  who  sat  facing  the 
other  way.  She  put  her  hands  on  his  shoulders.  She  said:  "Who 
are  you?  Are  you  the  one  playing?  I  can  do  nothing  but  come  to 
you."  '"'Why  did  you  come  here  at  night?  Are  you  not  afraid?"  he 
said.  "No,  you  attracted  me.  I  could  not  sleep  on  account  of  your 
playing.  Can  you  take  me  as  wife?"  "That  is  difficult.  You  con- 
stantly work,  I  am  always  traveling.  I  do  not  see  what  use  I  can  be 
to  you."  "But  here  I  am  out  on  the  prairie  with  you.  Why  can  you 
not  take  me?"  she  said.  "I  thought  you  called  me  ugly  and  said  I  was 
not  good  enough  for  you.  I  do  not  see  how  we  can  live  together. 
Well,  then,  I  must  go  with  you,  I  suppose."  Instead  of  taking  her 
to  his  parents,  he  took  her  to  the  old  woman  to  whose  tent  he  had  come. 
■"Oh,  my  grandson,  you  have  put  the  other  young  men  to  shame,  hand- 
some as- they  are,  by  getting  this  beautiful  woman,"  said  the  old  woman. 
*'Am  I  not  more  beautiful  than  she?"  he  said.  The  old  woman  said: 
""I  mean  she  is  good  at  working  quills."  The  young  woman  said  not  a 
woVd.  Then  she  led  Clot-child  to  her  own  tent.  They  went  in.  It  was 
a  fine  tent,  well  furnished.  She  took  a  blanket  embroidered  with  a  bird. 
They  lay  down  together  and  spread  this  over  themselves.  She  asked 
liim:  "What  did  you  do  to  get  me  so  easily?"  He  said:  "When  I 
arrived  I  was  told  that  you  spoke  badly  of  me,"  and  he  told  her  what  he 
had  done.  He  said:  "Now  I  will  go  back.  I  want  to  see  my  parents. 
They  have  heard  nothing  about  me.  I  have  killed  persons  three  times 
on  the  way."  Se  he  went  back.  Then  he  slept  with  his  parents,  lying 
hetween  them,  and  hugged  and  kissed  them,  and  in  the  middle  of  the 
night  he  went  to  our  father,  and  he  is  now  often  spoken  of  in  the  lodges 
(dances).  "I  am  going  to  my  father.  As  soon  as  you  can,  1  want  you 
to  tell  my  story,  because  I  came  to  you,"  he  said  to  his  parents.^— K. 

131. — Blood-Clot-Boy  and  White-Owl.   . 

In  the  fall  of  the  year  the  people  were  on  a  buffalo  himt.  The 
■approach  of  winter  was  very  discouraging  to  the  people  and  stock. 
The  camp-circle  was  located  near  the  river,  at  the  edge  of  thick  timber. 
During  this  period  Blood-Clot-Boy  (or  Searching-Child)  was'  born, 
or  became  a  part  of  the  tribe.  As  the  people  went  about  at  their  usual 
occupations,  Blood-Clot-Boy  grew  up  quite  a  young  man,  full  of  life 
and  ambition. 

•  A  favorite  myth  on  the  plains.  Cf.  Gros  Ventre;  Blackfoot  (Grinnell,  zq);  Dakota  (Riggs, 
Contr.  N.  A.  Ethn.,  IX,  g;);  DhegihafJ.  O.  Dorsey,  Contr.  N.  A.  Ethn.,  VI,  48).  The  Maidu  myth  of 
Kutsem  Yeponi,  the  conqueror  who  grew  from  a  bead  (Dixon,  Bull.  Am.  Mus.  Nat.  Hist.,  XVII,  ii,  5g), 
seems  to  be  a  Californian  equivalent. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       305 

One  day  the  people  saw  a  vast  herd  of  buffalo  at  a  short  distance 
and  began  to  get  ready  for  the  chase.  Blood-Clot-Boy,  hearing  of  the 
prospects  for  the  day,  went  to  prepare  himself.  When  the  hunting 
party  started  off,  he  joined  them.  Reaching  the  vast  herd  on  a  broad 
prairie,  they  made  a  charge  on  them,  killing  many  fat  ones. 

While  the  men  were  busy  skinning  their  beeves,  a  dusty  looking 
cloud  came  out  from  the  north.  The  wind  then  was  very  biting  and 
piercing  and  the  clouds  were  traveling  very  low. 

"Well,  we  have  got  to  go  home  soon,  Blood-Clot-Boy.  It  is  get- 
ting very  cold  and  the  wind  is  whistling  by  us.  Besides,  remember 
that  you  are  yet  a  mere  boy.  So  let  us  all  go  home  with  what  we  have," 
said  the  men.  ''Oh,  no.  We  want  to  kill  some  more  beeves.  Well,  you 
folks  are  going  home  surely.  Who  says  that  there  is  such  a  thing  as 
White-Owl.  For  my  part,  I  have  no  idea  of  his  appearance.  I  have 
never  heard  of  any  creature  making  snow.  It  is  an  impossible  thing 
to  make  snow.  I  will  not  go  home  until  I  get  enough  buffalo.  Those 
people  try  to  make  me  think  or  believe  that  the  storm  or  White-Owl 
is  coming  to  injure  us,"  said  Blood-Clot-Boy.  In  spite  of  all  persuasion 
given  to  him,  the  men  loaded  themselves  with  fresh  beeves  and  started 
toward  home,  leaving  him  behind.  "Indeed,  I  don't  have  any  faith  in 
White-Owl  as  being  the  originator  of  cold  weather.  I  am  not  afraid  of 
him,  besides  there  is  no  such  person,"  said  Blood-Clot-Boy,  while  the 
men  were  leaving  him.  He  sat  on  the  ground  facing  toward  the  storm, 
nicely  wrapped  up  with  a  robe.  The  storm  was  raging  furiously,  and 
in  a  short  time  the  ground  was  fully  covered  with  "white"  snow.  It 
somewhat  drifted  into  banks  around  him.  But  he  was  still  watching 
to  see  White-Owl  flying  about.  On  account  of  the  severe  wind,  it  was 
impossible  to  see  any  distance.  Still  he  was  sitting  on  the  ground,  anx- 
iously watching  the  falling  of  the  snow  before  him.  Finally  through 
a  dense  cloud  he  saw  White-Owl  flying  up  and  down  toward  him,  and 
the  storm  began  to  get  worse.  He  then  turned  around  and  sat  down 
again  on  the  ground,  facing  toward  the  south,  neatly  covered  up  with 
his  robe.  After  White-Owl  had  produced  more  wind  with  snow 
around  him,  he  lighted  a  short  distance  in  front  of  Blood-Clot-Boy. 
"Well,  man,  you  may  know  that  this  is  the  way  that  I  always  do  when 
I  am  feeling  happy.  I  am  the  one  who  brings  this  kind  of  season.  Just 
look  at  my  power,  will  you  ?"  said  White-Owl,  flapping  his  broad  wings. 
"Yes,  that  is  good,"  said  Blood-CIot-Boy,  with  sarcasm.  When  White- 
Owl  heard  this  remark  he  raised  his  head  and  flapped  his  wings,  which 
caused  more  wind  and  snow  to  drift  closely  around  him.  Still  he  didn't 
move  from  his  seat. 


3o6        Field  Columbian  Museum — Anthropology,  Vol.  V. 

"I  see  that  you.  are  trying  to  plague  me.  We  will  now  proceed  to 
a  challenge  for  an  exhibition  of  power,  and  let  our  own  bodies  be  for 
the  results.  If  you  cannot  tell  me  of  things  aright,  you  will  lose  your 
life,  but  should  you  conquer  me  at  last,  the  victory  is  yours,"  said 
White-Owl.  As  he  spoke  to  Blood-Clot-Boy  the  snow  would  blow 
around  him  and  the  wind  would  whistle. 

"Well,  let  me  ask  you  this  question,  and  I  want  you  to  answer  it 
without  hesitation:  Where  do  you  come  from,  anyhow?"  When  he 
had  put  this  question  to  Blood-Clot-Boy,  the  wind  and  snow  blew 
furiously  around  them.  'Well,  w^ell !  Do  you  know  that  it  is  as  plain 
as  day?  I  came  forth  from  my  father,"  said  Blood-Clot-Boy.  "That 
is  right,  man.  Your  idea  is  worthy,"  said  White-Owl.  The  storm 
continued  with  fury.  The  snow  would  dash  over  Blood-Clot-Boy 
and  there  was  a  steep  wall  of  snow  around  him. 

"Well,  let  me  ask  you  another  question,  and  I  want  you  to  answer 
it  quick:  What  is  the  most  useful  thing?"  White-Owl  flapped  his- 
broad  wings,  which  produced  more  wind  and  snow.  "Well,  did  yon 
ever  know  that  it  is  the  eyes  ?  A  man  cannot  get  to  any  place  without 
the  aid  of  sight ;  besides,  the  sight,  there  is  a  heart,  and  mind  and  feet 
to  accomplish  a  desire  or  plan.  A  person  without  heart,  mind  and 
feet  cannot  get  to  any  place,"  said  Blood-Clot-Boy.  "That  is  a  good 
guess,  but  I  have  another  question,  which  I  want  you  to  answer  at 
once:  Which  of  the  two  things  is  the  best  benefactor,  man  or  wife?"' 
When  White-Owl  put  this  question,  there  came  another  blizzard,  and 
the  snow  was  getting  deeper  all  the  time.  When  the  wind  blew,  the 
snow  went  ofif  in  heavy  blocks.  Blood-Clot-Boy  was  still  sitting  on  the 
ground  neatly  wrapped  up  with  a  buffalo  robe.  "Well,  I  think  you 
ought  to  know  who  are. the  best  companions.  It  is  not  very  wise  for  me 
to  pick  one,  because  they  are  both  useful.  If  a  man  remains  single,  he 
will  die  a  bachelor,  and  so  with  the  woman,  she  will  die  an  old  maid. 
But  on  the  other  hand,  if  they  were  married  each  would  be  to  the  other 
an  equal  blessing.  One  does  just  as  much  as  the  other.  They  are  both 
benefactors,"  said  Blood-Clot-Boy.  (Reference  is  here  made  to  the 
seeds  of  man  and  wife.)  "That  is  good.  It  is  true  that  one  is  just  as 
good  in  every  particular  as  the  other,"  said  White-Owl,  slightly  rais- 
ing his  head  and  wings,  which  brought  more  sleet  and  snow. 

"Well,  I  want  to  know  many  things,  and  I  want  you  to  tell  me 
what  are  the  most  sacred  things  (medicine),"  said  White-Owl.  "Well, 
there  are  three  things  which  I  think  are  sacred  enough  for  any  one  of 
common  sense,  namely,  day,  night,  and  earth.  The  thing  is  a  'medi- 
cine' ('heart  egg'),  by  which  we  see  things  with  the  aid  of  light.     It  ; 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       307 

is  a  wonder.  It  is  a  'medicine'  that  we  sleep  at  night.  It  is  a  'medicine' 
that  we  are  sitting  or  standing  on  the  ground,"  said  Blood-Clot-Boy. 
''That  is  good.  I  thought  you  would  name  something  else,"  said 
White-Owl,  breathing  heavily.    The  storm  continued  with  fury. 

"Well,  I  have  another  thing  to  ask  about,  and  I  want  you  to 
answer  it:  What  travels  swiftly,  or  what  is  it  that  has  velocity?" 
*'It  is  the  eyesight.  Of  course  we  think  of  things,  too,  but  we  get  to 
them  by  directing  our  sight,"  said  Blood-Clot-Boy,  hastily.  "That 
is  good  again.  You  are  very  cunning,"  said  White-Owl,  flapping  his 
broad  wings  and  tail,  which  sent  another  sharp  blizzard  which  almost 
blew  Blood-Clot-Boy  out  of  sight.  But  around  him  there  was  no 
snow. 

"Well,  I  would  like  to  know  this:  "What  is  it  that  has  many 
branches  and  yet  is  very  light?"  "That  is  as  easy  as  it  is  for  you  to 
put  your  feet  on  earth.  It  is  the  eagle  breath  feather,"  said  Blood- 
Clot-Boy,  breathing  and  swallowing  his  saliva.  *'You  are  clever.  I  did 
not  think  that  you  would  guess  it,"  said  White-Owl. 

"Now  listen  to  me:  What  are  the  things  that  never  get  tired  in 
listening  very  attentively  to  everything,  or  to  mankind?"  said  White- 
Owl.  "Well,  let  me  think  a  little, — there  are  a  good  many,  but  the 
best  and  most  attentive  people  are  the  tipi  pegs.  They  never  get  tired 
of  standing  and  listening  to  persons,"  said  Blood-Clot-Boy.  "That  is 
a  good  guess.  I  didn't  think  that  you  would  mention  them,"  said 
White-Owl,  shaking  his  broad  wings  and  tail,  which  caused  another 
blizzard. 

"Well,  I  want  to  know  if  you  can  tell  me  who  are  the  parties  that 
never  get  tired  of  motioning  to  come,"  said  White-Owl,  with  another 
biting  blizzard.  "It  is  the  eyelids.  They  are  constantly  inviting  others 
to  come — everything,''  said  Blood-Clot-Boy.  "You  are  clever,  I  think 
that  you  have  thought  out  these  things  beforehand,''  said  White-Owl. 

"Well,  I  want  to  know  if  you  can  tell  me  what  you  live  on  mostly? 
What  do  you  eat  to  live?"  said  White-Owl,  sending  another  blizzard 
with  powerful  wind.  "Oh,  my !  It  is  tiresome  to  mention  the  things, 
because  there  are  a  good  many  of  them.  But  above  all,  my  dependence 
is  on  buffalo  meat  (he  disposes')."  "That  is  right.  The  animal's  body 
is  large  and  fat,"  said  White-Owl. 

"Now  listen!  Can  you  tell  me  how  to  get  weapons?  Now  think 
of  this  seriously,"  said  White-Owl,  flapping  his  wings  and  tail,  which 
sent  a  whistling  blizzard.  White-Owl  and  Blood-Clot-Boy,  being  at 
close  range,  could  not  see  each  other  on  account  of  the  flying  flakes. 
"Well,  it  is  as  plain  as  you  see  the  day  and  walk  on  the  ground, — I  go 


3o8         Field  Columbian  Museum — Anthropology,  Vol.  V. 

out  and  get  a  wolf's  hide,  have  his  limbs  painted  in  red  from  knee 
joints  to  the  feet,  then  get  a  big  flank,  mostly  of  cartilage,  and  place 
it  along  the  side  of  the  wolf's  hide.  After  this  is  done,  I  go  over  to  a 
high  hill,  close  to  a  cedar  tree  and  dig  a  circle  with  a  small  opening 
at  the  side.  Then  I  cover  the  circle  with  thin  layers  of  grass  and 
willow  sticks  and  then  place  this  wolf  on  top  of  it.  Just  after  the  sun 
sets,  I  enter  this  pit  or  trap  hole  without  eating  anything  for  the  day. 
I  close  the  opening  with  grass  and  brushes  and  remain  all  night  long. 
During  the  day,,  if  I  catch  the  eagles,  I  pull  out  the  feathers  from  them 
and  stake  the  eagle  tail  feathers  around  the  edge  of  this  pit,  together 
with  the  eagle  breath  feathers.  Then  I  take  a  stick  and  attach  the 
feathers  to  it,"  said  Blood-Clot-Boy.  (This  refers  to  war  bonnets  and 
club-boards,  lances  and  other  weapons  as  well.)  ''This  is  very  good. 
It  is  surprising  to  know  that  you  are  well  posted  on  these  things.  I 
think  that  you  are  a  nice  man,  after  all,"  said  White-Owl. 

"Well,  now,  I  would  like  to  know  how  you  manage  to  get  fire? 
From  what  source  do  you  get  fire  ?  You  seem  to  know  so  rr^uch,"  said 
White-Owl,  loudly  (thunder  in  the  clouds),  flapping  its  broad  wings 
and  tail,  which  brought  more  snow,  sleet  and  rain,  and  then  a  very 
cold  wind  following.  "Well,  I  thought  you  would  know  about  it,  since 
you  claim  to  be  a  powerful  'man',"  said  Blood-Clot-Boy,  rising  from  his 
seat  and  walking  off  toward  the  southwest,  causing  that  portion  of  the 
ground  to  be  like  a  sultry  spring  day.  Though  the  ground  was  very 
wet,  yet  the  sun  shone  very  hot,  and  there  was  a  calm  over  the  earth. 
Reaching  a  small  hill,  he  searched  around  and  found  a  flint  stone,  went 
down  the  river  and  got  dry  pith,  also  picked  up  some  grass  for  kindling 
and  then  picked  up  an  armful  of  dry  wood.  "These  are  the  elements 
of  fire.  Watch  me,  here  I  go.  There  is  a  fire,"  said  Blood-Clot-Boy, 
getting  away  from  it  and  taking  his  seat  again.  "Well,  well !  You  are 
very  cute.  I  did  not  think  that  you  would  succeed,  but  here  you  have 
made  the  fire,"  said  White-Owl. 

"Say,  I  am  getting  quite  hungry.  You  and  I  have  been  a  long 
time  together,"  said  White-Owl,  with  no  more  blizzard.  "All  right,"' 
said  Blood-Clot-Boy,  starting  ofif  toward  the  river.  He  reached  a 
leaning  dead  cottonwood  tree.  So  he  pulled  off  a  large  piece  of  bark^ 
then  the  thin  layer  next  to  the  trunk.  Carrying  these  he  went  off  a  dis- 
tance and  found  a  dead  cottonwood  log  lying  on  the  ground.  He  took 
a  piece  from  it  and  started  back  to  the  fire.  Seating  himself  close  to 
the  fire  he  took  a  stick  and  pierced  the  bark,  and  held  it  over  the  fire 
for  some  time,  until  it  was  a  roasted  tenderloin.  He  took  this  out  from 
the  fire  and  then  stuck  this  thin  layer  of  cottonwood  and  held  it  over 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       309 

the  fire  for  some  time,  until  it  was  good  juicy  tallow, — fat  from  intes- 
tines. After  he  had  taken  this  away  from  the  fire,  he  threw  this  lump 
of  soft  Cottonwood  into  the  fire  and  let  it  lie  on  the  fire  for  some  time, 
until  it  was  a  thick  piece  of  lump  fat.  "Here  they  are^  Man.  Take 
them,  and  satisfy  your  hunger,"  said  Blood-Clot-Boy,  blowing  his  nose. 
After  White-Owl  had  eaten  the  victuals  furnished  by  Blood-Clot-Boy, 
he  thanked  the  young  man. 

"Well,  I  am  not  quite  satisfied.  So  I  would  like  to  eat  some  more, 
if  you  can  get  it,"  said  White-Owl,  smacking  his  lips.  "All  right," 
said  Blood-Clot-Boy,  starting  ofiF.  After  some  time  he  brought  two 
small  rounded  buflfalo  chips.  Seating  himself  near  the  fire  he  threw 
them  on  the  hot  charcoals,  until  they  were  roasted  like  two  fat  kidneys. 
"Here,  Man,  take  these  and  satisfy  your  hunger,"  said  Blood-Clot-Boy, 
with  a  hint.    White-Owl  took  them  and  relished  the  victuals. 

"Say,  I  cannot  get  enough  of  these  things  to  eat.  I  would  like 
very  much  more  to  eat,"  said  White-Owl,  moving  around  a  little.  "All 
right,"  said  Blood-Clot-Boy,  starting  off  and  bringing  a  big  chunk  of 
bull's  chips.  Seating  himself  near  the  fire,  he  threw  this  chip  to  roast, 
until  it  was  a  nice  juicy  pemmican.  "Here,  Man,  take  this  and  sit 
down.  Eat  it  until  your  hunger  is  satisfied,"  said  Blood-Clot-Boy. 
"Thank  you,  it  is  very  delicious  food ;  you  are  very  clever,"  said  White- 
Owl,  swallowing  the  big  lump.  Blood- Clot- Boy  complained  of  feed- 
ing White-Owl,  and  asked  for  return  treatment. 

"I  am  well  pleased  with  your  abifity,"  said  White-Owl,  but  there 
is  another  thing  I  want  you  to  tell  me:  "How  do  you  make  a  knife? 
Where  do  you  get  it?  It  is  my  desire  to  know  this."  "Well,  Man, 
what  are  you  trying  to  do,  anyhow?  I  have  told  you  everything,  and 
fed  you  on  choice  food,  and  yet  you  still  question  me.  The  knife  is 
made  from  a  standing  vertebra,  and  the  handle  of  it  is  derived  from  the 
hard  tendon  about  the  neck."  Thus  Blood-Clot-Boy  made  the  knife 
with  solid  blade,  from  buffalo.  "Good,  good.  Young  Man !  You  are 
clever.  In  spite  of  all  my  powerful  actions  upon  you,  you  stood  solid 
and  faced  me  when  I  was  in  fury.  Being  desirous  of  'yonder'  life, 
I  shall  this  day  grant  you  to  live  up  to  my  time.  I  have  the  control  of 
the  four  hills  of  life.  May  you  live  long,"  said  White-Owl,  flying  away 
to  the  northwest. 


This  story  points  to  trials  and  temptations  in  life,  the  accomplish- 
ments.— D. 

Told  by  Long-Hair.    Cf.  No.  130.    In  a  widely  ditfering  Pawnee  variant,  Blood-Clot-Boy,  in  the 
end,  becomes  a  blood  clot  and  then  a  buffalo. 


3IO        Field  Columbian  Museum — Anthropology,  Vol.  V. 

132. — Blood-Clot-Girl." 

An  old  man  and  his  wife,  who  had  a  daughter  and  a  son-in-law, 
were  away  alone,  hunting  buffalo.  Their  son-in-law  had  a  hard  heart 
and  was  very  greedy.  Whenever  he  killed  a  buffalo,  he  told  his  wife : 
"Tell  the  old  man  to  go  to  that  place  and  let  him  take  the  jaws  and  the 
feet  for  himself."  He  himself  took  all  the  good  meat.  But  the  old 
people  did  what  he  told  them.  Once  the  old  woman  cut  up  the  meat 
for  her  daughter.  Then  her  son-in-law  watched  anxiously,  and  scolded 
his  wife  that  some  of  the  meat  which  the  old  woman  had  cut  up  was 
missing.  His  wife  said:  "All  the  meat  is  there.  It  has  not  yet  all 
been  sliced.  My  mother  received  only  her  own  proper  portion.  That 
she  has  already  eaten."  Then  the  son-in-law  again  went  hunting  and 
killed  a  buffalo  and  brought  back  the  meat,  and  told  his  father-in-law 
to  skin  the  head  and  get  the  meat  of  the  jaws  for  himself.  Of  all  the 
meat  that  he  brought  back,  he  gave  the  old  man  only  the  feet.  As  the 
young  man  became  easily  angry,  his  father-in-law,  who  was  now  old, 
did  not  say  anything  to  him,  but  did  as  he  had  been  told,  and  lived, 
together  with  his  wife,  on  the  scanty  remnants  left  for  them  on  the 
prairie- by  their  son-in-law.  The  third  time  that  the  son-in-law  killed 
a  buffalo,  the  same  hapi>ened.  The  fourth  time,  he  told  his  wife :  "Tell 
the  old  man  that  I  have  killed  a  buffalo  bull,  and  wounded  a  cow.  Let 
him  go  out  and  skin  the  head  of  the  bull  and  use  the  meat  of  the  jaws. 
Tell  him  that  if  he  finds  the  cow  he  can  have  it  all."  Then  the  old 
man  went  out,  but  instead  of  skinning  the  bull's  head,  followed  the 
T)loody  trail  of  the  cow.  It  was  nearly  sunset  and  he  had  gone  a  long 
way  when  he  found  a  piece  of  clotted  blood  on  the  cow's  trail.  He 
took  this  home.  ''I  became  very  tired.  This  is  all  we  shall  have  to 
eat,"  he  said  to  his  wife.  Then  she  put  the  clotted  blood  into  a  kettle 
to  make  soup.  As  she  boiled  it,  it  rattled  and  made  a  noise.  "My 
daughter  must  be  doing  something,"  said  the  old  man.  Then  the  kettle 
began  to  move  and  the  water  began  to  splash  out  from  it.  They  poured 
it  out  and  found  a  little  girl,  very  beautiful  but  very  small.  They 
called  her  Clot-woman  (notiniisei).  Then  their  daughter  came  in  and 
saw  the  girl,  and  going  back,  told  her  husband.  The  man  would  not 
believe  her  story  and  sent  his  wife  to  ask  the  old  people  to  allow  her 
to  bring  the  child  to  his  tent,  so  that  he  might  look  at  it.  But  the 
old  man  and  woman  refused.  Then  their  son-in-law  promised  them 
sliced  buffalo  meat  if  he  could  have  the  child,  but  they  refused  again. 
Then  he  sent  them  the  meat,  but  they  refused  to  accept  it.    They  said 

>  Informants  J. 


Oct.,  1903.       Arapaho  Traditions — Dorsev  and  Kroeber.       311 

they  were  going  away.  The  young  man  wanted  them  to  wait  until  he 
could  go  with  them,  but  they  left  him  and  traveled  until  they  reached 
a  camp-circle.  The  chief  gave  them  a  camping  place  next  to  his  tent. 
The  chief's  son  got  together  abundance  of  food  and  sent  it  over  to  the 
old  people's  tent,  causing  the  messenger  to  ask  for  Clot-woman  for 
his  wife.  The  old  man  said :  "Very  well ;  it  is  good.  We  have  been 
treated  badly,  but  now  everything  is  well.  I  am  very  glad  to  give  my 
daughter  to  the  chief's  son."  The  people  were  hunting  buffalo.  The 
chief's  son  had  killed  several  buffalo,  and,  bringing  back  many  horse- 
loads  of  meat,  gave  them  to  his  father-in-law.  Then  his  first  son-in- 
law,  who  was  jealous,  also  came  and  brought  meat,  but  it  was  only  one 
horse-load.  He  reproached  the  old  man :  "Why  did  you  not  give  me 
your  daughter  as  you  promised  when  you  were  living  with  m.e  out  on 
the  prairie  ?"  The  old  woman  took  the  hides  which  her  new  son-in-law 
had  brought  her,  and,  piling  them  up,  sat  on  them.  Then  they  were 
already  dressed  and  sewed  together  into  a  tent.  Then  she  took 
small  round  pieces  of  hide  and  sat  on  them,  and  when  she  got  up  they 
were  beautifully  embroidered  tent  ornaments.  Then  she  took  plants 
with  straight  stems,  and  after  she  had  sat  on  them,  they  had  become 
tent  poles.  So  she  put  up  the  tent.  It  was  very  fine.  The  rattles  on 
it  swamg  in  the  wind.  Then  her  first  son-in-law  thre'W  away  his  wife 
and  took  a  new  wife.  He  camped  near  these  people.  But  wherever 
he  camped,  the  fine  new  tent  always  stood  a  short  distance  ahead  of 
him.    He  did  not  receive  the  beautiful  Clot-woman. — K. 


133. — Blood-Clot-Girl. 

There  were  two  tipis  which  stood  in  a  bottom  near  the  river.  In 
one  of  these  tipis  there  were  a  father,  mother,  and  son,  and  in  the 
other  there  were  a  husband  (son-in-law  to  the  father  and  mother  of 
the  first  tipi)  and  his  wife.  The  father  and  mother  were  dependent 
upon  their  son-in-law's  ability  as  a  hunter,  but  the  fact  is,  he  was  very 
'''■uel  and  stingy  to  them 

One  day  this  son-in-law  went  out  on  a  hunt  and  just  at  a  short 
distance  from  their  camp  killed  a  fat  buffalo  cow.  The  daughter  was 
strictly  forbidden  by  her  husband  to  do  more  than  was  necessary  for 
the  old  folks,  and  to  feed  them  on  small  muscles  from  the  legs  of  ani- 
mals, or  something  that  was  indigestible.  She  was  also  positively 
instructed  not  to  have  unnecessary  family  conversations,  but  to  keep 
herself  busy  at  other  things.  The  little  son  was  all  the  time  conveying 
the  wishes  or  desires  of  the  parents  to  their  daughter. 


312         Field  Columbian  Museum — Anthropology,  Vol.  V. 

The  son-in-law  returned  to  his  tipi.  Entering  it,  he  seated  himself 
on  his  bed  and  said  to  his  wife,  who  was  busily  engaged  packing  away 
dried  beef  in  parfleches  and  bags,  for  future  use,  "You  may  go  to  them 
and  tell  the  old  man  to  take  his  knife  and  go  to  that  small  divide  and 
they  will  find  the  dead  buffalo.  Tell  them  to  skin  it  and  deliver  the 
hide  and  beef  just  outside  of  our  tipi.  Be  sure  and  tell  him  not  to  dam- 
age the  fat  or  tallow  of  the  animal,  especially  that  at  the  back,  also 
let  him  be  careful  tvith  the  hide."  So  the  wife  ran  out  to  the  tipi  of  the 
old  folks,  who  were  somewhat  despairing,  and  entering  it  and  standing 
close  to  the  fireplace  at  the  door,  looking  rather  hard  toward  her  little 
brother,  she  said,  "My  husband  has  just  returned  and  says  he  killed 
a  very  fat  buffalo  cow.  You  will  find  it  at  the  little  divide.  He  wants 
you  to  take  your  knives  and  go  over  there  to  skin  it.  Be  careful  not 
to  damage  the  tallow  or  the  hide.  He  wants  you  to  bring  the  hide  and 
beef  in  front  of  our  tipi."  So  the  old  folks,  without  the  slightest  ob- 
jection, with  lips  dried  and  hands  chapped,  from  constant  hunger,  took 
up  their  knives  and  went  to  the  place  mentioned.  Being  in  very  feeble 
condition  they  reached  the  spot  in  somewhat  distressed  state. 
Their  son  wanted  to  eat  some  raw  tallow,  but  it  could  not  be  done,  for 
the  son-in-law  would  surely  notice  it.  Both  the  old  man  and  his  wife 
grunted  a  little,  while  lifting  and  skinning  the  animal,  but  it  had  to  be 
done.  Although  there  was  quite  a  strong  temptation  to  touch  the  flesh, 
the  old  folks  refrained  and  expected  some  kind  of  beef  from  their 
son-in-law  on  their  arrival  at  the  tipi.  After  they  had  completely 
skinned  the  animal  and  cut  up  the  beef  into  separate  muscles,  they 
packed  it  and  carried  it  in  front  of  their  son-in-law's  tipi.  There  was 
not  a  sign  of  gratitude  for  the  services  rendered.  Then  the  wife  of  the 
son-in-law  brought  in  the  beef  and  piled  it  up  so  that  the  man  could 
examine  it.  Seeing  that  all  of  it  was  brought  in,  he  then  directed  his 
wife  to  pick  the  small  muscles  and  take  them  to  the  old  folks  to  roast 
in  the  fire  to  eat.  "Here  are  the  muscles  that  you  can  .roast  for  your- 
selves," said  the  daughter.  Since  the  old  folks  were  very  hungry, 
they  uttered  no  w<prd,  but  coolly  received  the  gift.  For  some  time  these 
old  folks  lived  on  the  muscles  which  were  given  to  them. 

So  again  this  son-in-law  started  out  early  in  the  morning  for  more 
game,  leaving  the  same  instructions  to  his  wife.  Shortly  afterwards, 
the  old  man  told  his  little  son  to  go  to  his  daughter  to  ask  a  favor. 
"Tell  your  sister  that  I  sent  you  over  to  ask  if  she  will  be  kind  enough 
to  cut  a  strip  of  good  fat  muscle  from  the  back.  Explain  to  her  that 
we  want  it  to  grease  our  faces  every  day.  Tell  her  to  cut  it  at  the  same 
place  as  when  her  husband  saw  her,"  said  he.     So  this  little  boy,  full 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       313 

of  life,  and  quite  anxious  to  do  something  for  the  folks  rushed  right 
out  to  his  sister's  tipi.  Entering  it  first,  he  said  to  her,  "Oh, 
dear  sister,  while  your  husband  is  gone,  my  father  sends  me  to  say  this, 
Can  you  cut  a  strip  of  good  fat  muscle  and  give  it  to  me  for  our 
parents?  The  old  man  says  that  they  want  to  use  it  in  greasing  their 
dusty  faces  and  chapped  hands,"  said  the  little  brother  pitifully.  "Oh, 
I  cannot  do  it,  brother,  for  he  will  surely  notice  it.  Tell  them  that  it 
is  an  impossibility  to  do  it  at  this  time,  for  he  may  be  on  the  way  home 
now,"  said  she,  still  looking  on  her  work.  This  little  boy  of  course  got 
disgusted,  but  took  it  coolly.  So  he  ran  back  to  his  parents  and  said, 
as  he  stood  with  watering  eyes  by  the  fireside,  "Sister  says  that  she  is 
afraid  to  do  it,  for  he  might  notice  it." 

Shortly  after  the  son-in-law  returned.  These  people  did  not  say 
much  or  show  signs  of  merriment,  for  they  were  very,  hungry.  After 
the  son-in-law  had  seated  himself  on  the  bed  and  glanced  around  and 
behind  the  bed,  he  said  to  his  wife :  "I  want  you  to  go  out  and  tell 
those  people  that  I  have  again  killed  an  animal,  and  it  is  lying  on  the 
side  of  that  rough  divide.  Tell  them  again  that  I  want  it  skinned 
nicely  and  delivered  in  front  of  our  tipi."  So  she  went  out  and  walked 
over  to  the  old  folks'  tipi,  which  had  no  sign  of  smoke  above. 
Entering  it  roughly  and  standing  by  the  fireplace,  at  the  same  time 
acting  scornfully,  she  said  to  them:  "]M[y  husband  has  just  returned 
and  reported  to  me  that  he  has  again  killed  an  animal.  It  is  still  lying 
on  the  side  of  that  rough  divide.  He  wants  you  both  to  take  your 
knives  and  go  over  there  to  skin  it  and  bring  it  in  front  of  our  tipi. 
Be  sure  not  to  cut  up  the  hide,  and  especially  the  fat."  Although  the 
old  folks  were  not  in  the  mood  to  do  anything,  they  got  up  and  took 
their  knives  and  went  out  quietly.  While  walking  to  the  place  men- 
tioned, they  both  encouraged  each  other  not  to  waste  or  touch  any  part 
of  the  beef,  but  wait  patiently  for  their  reward.  Reaching  the  spot, 
they  smacked  their  lips,  but  refrained  from  eating  the  animal's  flesh. 
After  having  the  beef  all  nicely  skinned  and  dressed,  they  both  packed 
it  and  carried  it  in  front  of  the  son-in-law's  tipi.  Again  there  were  no 
words  of  gratitude  uttered  by  the  young  man  and  his  wife.  Without 
any  stain  of  the  animal's  flesh  they  both  entered  into  their  own  tipi. 
wearied  from  heavy  work.  So  the  young  wife  went  out  and  brought 
in  the  whole  beef  and  laid  it  by  the  door.  After  the  husband  had  some- 
what examined  the  flesh  he  said  to  his  wife,  who  was  yet  busily  sewing 
up  parfleches  containing  various  kinds  of  dried  beef :  "You  may  take 
all  those  small  muscles  and  deliver  them 'to  your  parents  to  roast  in 
the  fire."    So  the  wife  hastily  picked  up  the  parts  and  carried  them  to 


314        Field  Columbian  Museum — Anthropology,  Vol.  V. 

the  old  folks.  Entering,  she  said,  with  a  slurring  voice :  "Here  are 
the  leg  muscles  for  you  folks  to  roast."  Although  the  parents  were 
somewhat  touched  by  the  manner  of  their  daughter  they  coolly  received 
the  beef.  Without  much  conversation,  they  roasted  it  and  ate  it  with 
relish. 

One  bright  morning  this  son-in-law  went  out  again  for  more 
game,  leaving  the  same  restrictions  upon  his  wife.  Before  he  had  gone 
far  he  spied  a  vast  herd  of  buffalo,  collected  in  a  ravine,  because  the 
snow  was  then  drifting  in  banks.  Slowly,  but  surely,  he  reached  the 
herd  at  good  range  and  shot  the  biggest  and  fattest  one.  The  animal, 
feeling  the  painful  wound,  groaned,  which  made  the  animals  run  away. 
This  animal,  although  perhaps  fatally  shot,  got  away  with  the  rest. 
Of  course  the  son-in-law  could  not  begin  to  track  the  animal,  because 
the  snow  was  quite  heavy  and  the  wind  was  very  piercing. 

The  hunter  returned  and  reached  his  tipi  completely  tired  out. 
Entering,  he  said  to  his  wife,  who  was  still  placing  tallow  separately 
in  parfleches  and  bags  for  the  future:  '"You  may  go  over  and  tell 
your  father  that  I  have  wounded  a  big  fat  buffalo,  but  he  got  away 
with  the  rest.  So  I  want  him  to  go  out  at  once  and  go  over  that 
raviile  and  track  the  animal  for  the  hide  and  beef.  Tell  him  to  be  in 
a  hurry.  Let  him  take  the  knife,  for  the  animal  may  have  dropped 
dead  on  the  trail."  So  the  wife  went  out  briskly  and  entered  the  tipi, 
which  was  well  smoked,  but  the  parents  were  in  hunger  all  the  time. 
Said  she  with  a  voice  of  command :  "Say,  my  husband  has  just  re- 
turned and  reported  that  he  has  wounded  a  fat  buffalo  and  it  got  away 
with  the  rest.  He  wants  the  old  man  to  go  over  to  that  ravine  and  follow 
the  trail  of  the  herd.  It  may  be  that  the  animal  dropped  dead  on  the 
way.  So  go  very  soon."  So  the  old  man  took  his  knife  and  started  to 
the  place  mentioned.  Reaching  the  ravine  he  followed  the  trail  of  the 
vast  herd  through  the  walls  of  snow,  for  a  great  distance. 

While  he  was  looking  ahead  in  the  direction  of  the  trail,  he  came 
to  some  clotted  blood  lying  on  top  of  the  snow,  frozen,  but  there 
were  no  further  signs  of  blcod.  Thinking  that  he  had  gone  quite  a  dis- 
tance and  finding  no  clue,  he  said,  'Well,  I  am  alone,  and  it  is  getting 
towards  evening,  besides  the  cold  weather  has  begun.  I  think  I  shall 
turn  around  and  go  back.  Perhaps  it  will  be  providing  for  my  family 
to  take  up  this  clotted  blood,  so  we  can  have  blood  soup.  I  know  that 
they  are  quite  hungry."  So  he  took  it  up  and  carried  it  under  his  arm 
on  the  robe.  Reaching  the  camp,  he  walked  very  slowly  and  finally 
got  to  his  own  tipi,  after  sunset.  He  entered,  and  taking  his  seat  by 
her,  said  to  his  poor  wife,  who  was  sitting  close  to  the  door,  marking 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        315 

the  ground  with  the  stick  and  in  secret  thoughts,  "Here !  Take  this ; 
it  is  the  clotted  blood  that  I  found  on  the  trail,  and  I  wish  you  would 
boil  it  for  soup."  "You  may  go  out  and  run  over  to  your  sister's  tipi 
and  tell  her  that  I  failed  to  overtake  the  wounded  animal.  It  is  quite 
possible  that  the  wound  is  not  fatal  and  furthermore,  the  trail  became 
quite  dim,"  said  he  to  his  son.  So  the  little  boy  got  up  and  went  out, 
running  to  his  sister's  tipi,  which  was  well  lighted  and  perfumed  with 
beef,  and  standing  outside  in  front  of  the  door,  peeped  in  and  said : 
"Oh,  sister!  My  father  has  returned  and  reports  that  he  failed  to 
overtake  the  wounded  animal.  He  thinks  that  the  wound  is  not  fatal, 
lor  the  trail  became  dim."  Of  course  the  son-in-law  heard  the  little 
boy  distinctly,  but  didn't  care  to  talk  to  him. 

In  the  mean  time,  the  poor  old  woman  had  reached  for  a  bucket 
filled  with  good  water,  having  cleaned  the  bucket,  and  had  hung  it  over 
the  fire  from  the  leaning  stick.  She  then  placed  this  clotted  blood  into 
the  vessel  and  shortly  afterwards  there  came  a  voice,  or  cry  of  a  young 
baby.  Before  the  other  couple  could  hear  the  cry  of  this  baby,  she 
grabbed  the  bucket  and  emptied  it,  and  to  be  sure,  there  was  a  nice, 
healthy  looking  girl,  well  formed  and  charming. 

This  old  woman  then  said:  "Oh,  my  dear  little  daughter,  Blood- 
Clot-Girl,  don't  cry !  I  am  so  glad  to  have  you  !"  So  this  old  woman  then 
wrapped  the  baby  with  remnants  of  buffalo  hides.  (These  remnants 
are  those  cut  from  certain  hides,  used  in  various  rituals,  and  sewed 
together,  making  a  complete  robe.  This  robe  is  called  "beksaw,"  "be- 
loved son.")  "You  must  be  obedient  to  us.  We  are  poor  and  needy, 
but  we  some  day  shall  be  well-to-do  people.  I  want  you  to  be  sober  and 
thoughtful  with  us.  Content  yourself  with  our  present  mode  of  living, 
and  we  can  be  happier  all  around."  The  little  boy,  too,  was  growing, 
and  obtaining  lessons  every  day. 

In  the  morning  the  son-in-law  again  went  out  for  more  game,  plac- 
ing the  same  restrictions  on  his  wife.  Shortly  after  he  had  gone,  the' 
father  then  turned  to  Blocd-Clot-Girl,  and  said  in  plain  voice  with  ex- 
pressions of  faith :  "Say,  dear  little  daughter,  I  wish  you  would  run 
out  and  tell  your  lister  that  I  send  you  over  for  a  favor.  And  tell  her 
that  since  her  husband  is  gone,  to  give  you  a  small  piece  of  dried  ten- 
derloin for  me  to  roast,  that  I  can  have  it  beaten  fine."  So  Blood-Clot- 
Girl,  now  quite  a  girl,  went  out  and  peeped  into  the  son-in-law's  tipi, 
and  in  a  somewhat  manly  voice  (in  order  to  deceive),  said:  "Oh, 
sister !  I  am  here  again  on  an  errand.  Since  your  husband  is  gone, 
my  father  requests  that  you  take  pity  this  time  and  let  me  have  a  small 
piece  of  dried  tenderloin  for  him  to  roast.     Just  a  wee  bit  will  do." 


3r6        Field  Columbian  Museum — Anthropology,  Vol.  V. 

"All  right,  but  you  must  hide  it  as  you  walk  back,"  said  the  sister, 
reaching  for  the  parfleche.  Taking  the  wee  bit,  the  sister  handed  it  to 
the  little  girl  and  told  her  to  go  back  quickly  and  be  quiet  about  it. 
(This  girl  was  standing  outside,  but  reached  with  one  hand  for  the 
beef.)  "All  right,  I  wall  run  quickly  and  deliver  it  to  him,"  said  the 
child. 

Before  this  girl  had  persuaded  the  sister  for  a  parcel  of  food,  the  old 
folks  had  been  amusing  themselves  with  their  young  baby,  which  at- 
tracted the  attention  of  the  couple. 

The  young  wife  ran, out  and  entered  the  old  folks'  tipi,  to  find  out 
about  their  different  humor.  Said  she,  looking  around :  "What  makes 
you  people  so  jolly  and  contented?  From  your  laughter  it  seems  to 
us  that  you  have  a  young  child."  The  little  boy  had  seated  himself  be- 
tween the  parents,  hiding  his  little  sister,  and  in  fact  they  looked  very 
innocent.  "Oh,  well,"  said  the  old  woman,  crossing  her  legs,  which 
pointed  to  the  fire,  "this  little  brother  of  yours  is  so  jolly  and  mis- 
chievous that  we  cannot  help  but  have  a  social  time.  Sometimes  we  are 
in  good  mood,  daughter." 

While  the  little  girl  was  walking  back  to  her  parents'  tipi  the  son- 
in-law  came  in  sight  of  the  tipis  and  saw  a  little  girl  just  reaching  the 
old  folks'  tipi,  on  her  return  from  his  own.  He  reached  his  tipi,  and 
entered  with  different  disposition.  "Say,  my  wife,  I  think  I  saw  a  nice 
little  girl  entering  your  parents'  tipi.  Oh !  I  shall  be  glad  to  have  an- 
other wife  later  on,"  said  he,  smiling,  "so  I  wish  you  would  go  out  and 
tell  them  that  I  have  killed  a  nice  fat  buffalo,  and  it  is  lying  just  a  short 
distance  from  here.  You  know  that  sloping  valley?"  said  he.  "Yes, 
I  do,"  said  his  wife.  "Well,  it  is  over  there,  lying  dead,  and  just  tell 
them  that  they  can  go  there  and  skin  it  and  have  all  of  it,"  said  he, 
seriously.  So  she  went  out  and  walked  over  and  entered  the  old  folks' 
tipi,  and  said  in  friendly  voice :  "My  husband  has  just  returned,  having 
killed  a  fat  buffalo,  and  it  is  lying  at  that  sloping  valley.  It  is  not 
very  far  off.  He  says  that  he  wants  you  folks  to  go  over  and  skin  it  for 
yourselves  and  keep  it  all.  He  would  like  to  have  your  daughter  a 
little  while  to  play  with,  to  sing  for  it."  Said  the  little  boy :  "Oh, 
no !  You  folks  can  keep  your  beef !  He  cannot  have  the  young  girl ! 
He  has  been  cruel  and  stingy  with  us  long  enough ;  we  cannot  stand 
it  much  longer.  We  are  going  to  get  my  sister  to  the  other  camp- 
circle,  and  so  tell  him  to  remain  stingy."  So  the  older  sister  coolly 
took  what  her  young  brother  said  and  went  lazily  out.  *'My  brother 
says  we  can  keep  the  beef  and  objects  roughly  to  giving  up  his  sister's 
company,"  said  she  to  her  husband,  taking  her  seat  again.     "Oh,  I 


Oct.,  1903.       Arapaho  Traijitions — Dorsey  and  Kroeber.       3x7 

didn't  mean  to  be  that  way  all  the  time.  I  was  doing  it  for  their  sake. 
T  just  thought  I  would  save  up  the  beef  for  emergency,  so  please  go  and 
tell  them  I  shall  be  good  to  them  hereafter,"  said  he.  The  wife  went 
over  and  stated  the  facts,  but  was  rebuked  severely.  "Just  go  back 
to  your  good  husband ;  we  are  resting  to  start  in  the  morning  for  the 
other  camp,"  said  the  boy  abruptly.  So  the  older  sister  returned  to 
her  husband  disgusted,  but  told  her  husband  that  it  was  not  the  desire 
cf  the  boy  to  let  the  girl  enter  their  tipi.  The  old  folks,  together  with 
their  children,  retired  very  early,  but  there  was  continuous  talking  in 
the  other  tipi.  About  midnight  these  people  prepared  themselves  and 
left  their  tipi  and  journeyed  toward  the  other  camp-circle  seeking  de- 
liverance. 

Just  after  the  sun  had  risen  this  son-in-law  told  his  wife  to  boil 
lots  of  beef  and  take  it  over  to  the  old  folks  for  breakfast.  Before 
the  sun  had  risen  he  coaxed  his  wife  to  get  up  early,  but  she  was  rather 
late  in  getting  up,  although  she  had  the  beef  boiled  somewhat.  After 
fhe  had  dipped  out  the  boiled  meat,  she  placed  it  on  a  wooden  bowl  and 
took  it  to  the  old  folks'  tipi.  When  she  went  into  the  tipi  (of  course 
it  was  silent),  she  found  the  people  had  taken  the  intended  journey. 
Feeling  quite  ashamed,  she  went  recklessly  out  of  the  tipi  and  almost 
spilled  the  boiled  beef.  Reaching  her  own  tipi,  and  viewing  the  horizon 
toward  a  broad  valley,  she  said  as  she  entered :  "They  are  all  gone,  as 
they  said  last  night.  I  am  here  to  tell  you  that  it  is  the  fact,  and  if  you 
wish  to  be  assured,  go  there  and  see  for  yourself." 

In  the  mean  time  the  old  folks  had  reached  the  big  camp-circle, 
which  was  located  along  the  river.  The  scenery  was  fine  and  pictur- 
esque to  them  as  they  advanced  toward  the  camp,  the  tipis  were  smok- 
ing heavily,  people  were  stirring  industriously,  and  dogs  were  barking 
distinctly.  When  they  came  within  a  short  distance  of  the  camp,  the 
people  went  out  just  at  that  time.  "There  comes  the  family  with 
Blood-Clot-Girl !  All  of  you  get  a  sight  of  her !  Look  at  her  arrival 
and  give  due  respect  to  her !"  said  an  old  man, — the  crier,  perhaps. 

Reaching  the  main  camp-circle,  these  people  passed  by  an  old 
well-tanned  tipi,  located  just  at  the  outskirts  of  the  camp,  the  smoke 
coming  out  of  the  top  but  slowly.  "Come  over  here!  Bring  Blood- 
Clot-Girl  to  this  big  tipi,  this  tipi  situated  at  the  center  of  the  camp-cir- 
cle! Come  over,  Blood-Clot-Girl,  to  this  chief's  tipi !"  said  an  old  man. 
They  were  welcomed  and  received,  just  as  the  sun  gives  light  to  all.  The 
fact  is,  they  were  treated  so  well  on  account  of  the  beautiful  or  charm- 
ing girl.  They  of  course  took  possession  of  this  big  tipi  and  lived  in 
it,  enjoying  the  atmosphere  and  comfort  with  the  rest. 


3i8         Field  Columbian  Museum — Anthropology,  Vol.  V. 

For  some  time  there  was  a  great  famine  in  the  camp.  Men,  old 
and  young,  would  get  out  to  spy  the  buffalo,  but  without  success.  The 
animals  were  out  of  reach,  and  great  was  the  trouble.  People  could 
not  see  the  reason  why  there  was  a  famine  all  at  once.  All  that  time 
Blood-Clot-Girl  was  growing  rapidly  and  young  men  were  greatly 
charmed  by  her  beauty. 

"Say,  grandmother,  I  wish  you  would  go  over  and  ask  the  parents  ' 
if  I  can  marry  that  girl,"  said  a  young  boy,  an  old  woman's  pet,  in  a 
lazy  voice,  but  to  the  point.  "Oh,  grandchild,  do  you  mean  really  what 
you  said?  You  are  so  young  and  childish  yet,  besides,  your  appear- 
ance is  such  that  you  will  surely  be  rejected.  Oh,  I  do  pity  you,  but 
I  don't  know  but  it  is  worth  while  to  go  and  ask,"  said  the  old  woman, 
scratching  her  Head.  "Oh,  my  grandmother,  I  wish  you  would  try, 
anyhow.  Just  tell  them  I  want  to  marry  their  daughter,"  said  the  old 
woman's  pet. 

When  the  old  folks  were  traveling  to  reach  the  camp,  the  mother 
had  said  if  the  daughter  should  be  asked  for  a  wife,  they  would  con- 
sent, even  if  the  man  should  be  poor  and  ugly,  as  long  as  they  could  de- 
pend upon  him  for  support. 

So  the  old  woman  finally  placed  her  things  in  order  and  prepared 
to  go  over.  Taking  her  robe,  and  placing  it  on  her  back,  she  went  out 
and  reached  the  chief's  tipi. 

"Welcome!  Welcome!  What  do  you  want  this  morning?"  said 
the  men  sitting  inside  smoking  in  the  tipi.  "Poor  and  meek  as  I  am, 
I  come  over  on  behalf  of  my  grandchild.  Understand  me,  people, 
that  I  have  come  over  for  a  serious  matter,"  said  the  old  woman.  This 
old  woman  stepped  to  the  mother,  father,  brother  and  others,  kissing 
them  for  a  good  and  soft  answer.  "My  grandchild  wishes  or  requests 
a  marriage  with  Blood-Clot-Girl,"  said  she  with  quivering  voice  and 
much  sympathy.  So  great  and  touching  was  the  request  that  it  was 
granted.  "Old  woman,  you  may  know  that  your  dear  grandchild 
can  have  the  girl.  Go  and  tell  him  about  it.  The  young  girl  will  be 
ready  to  go  over  soon,"  said  the  parents. 

The  son-in-law  and  his  wife  had  now  arrived  and  were  camping 
near  the  old  folks,  but  seldom  conversed  with  them.  Of  course  this  son- 
in-law  tried  to  get  the  girl.  When  the  older  sister  heard  of  the  mar- 
riage of  Blood-Clot-Girl  and  the  young  man,  she  went  to  the  old  wo- 
man's tipi  and  entered  to  see  them.  "Oh,  pshaw !  I  don't  see  how  you 
can  ever  stand  the  filth  and  degradation  here.  Such  an  ugly  man  you 
have  got-,"  said  she,  vomiting  in  going  out  of  the  tipi. 


Oct.,  1903.       Arapaho  Traditions— Dorsey  and  Kroeber.       319 

Night  came  on  and  the  newly  married  couple  were  together  with 
the  old  woman.  "Grandmother,  I  want  you  to  sweep  around  your  fire- 
place and  straighten  your  guide-poles  before  you  go  to  bed,  and  let  us 
all  have  a  good  rest,"  said  the  old  woman's  pet.  So  they  retired.  Some 
time  during  the  night  this,  old  tipi  changed  into  a  large  and  com- 
modious tipi,  facing  to  the  sunrise.  The  handsome  wife  woke  during 
the  night  and  saw  the  change.  "Say,  our  tipi  appears  very  pretty  and 
large,"  said  the  wife  to  her  husband,  who  was  then  gaping.  "Maybe 
grandmother  was  gifted  with  some  power  and  had  it  put  up  for  our  ben- 
efit and  comfort,"  said  he,  turning  toward  the  fire.  In  the  morning 
there  was  a  great  big  white-looking  tipi,  standing  prominently,  and  it 
was  quite  attractive  to  all.    The  old  tipi  was  not  to  be  seen. 

The  father-in-law  and  mother-in-law  were  very  much  pleased 
with  the  present  location  of  their  daughter.  So  one  day  they  went  and 
procured  berry  soup  and  took  it  over  to  their  tipi,  calling  out  an  invita- 
tion to  all  the  chiefs,  head  men  and  others  to  this  old  woman's  pet.  That 
son-in-law  (who  treated  the  folks  cruelly)  came  into  this  big  tipi  as  a 
guest.  He  made  the  remark  tHat  the  tipi  was  elegant  in  appearance 
and  congratulated  the  new  couple.  After  they  had  spent  some  time 
chatting  and  laughing  in  the  new  tipi,  they  went  out  and  back  to  their 
respective  homes. 

One  bright  morning  this  old  woman's  pet,  just  married,  told  his 
wife  to  go  over  to  the  old  man  (her  father)  and  tell  him  that  he  was  go- 
ing out  to  spy  the  buffalo,  and  for  the  people  to  get  their  knives  sharp- 
ened and  be  ready.  So  she  ran  over  and  loudly  and  proudly  told  her 
father  that  her  husband  was  going  out  to  spy  the  buffalo  and  for  him  to 
give  the  notice.  "All  of  you  people  listen !  You  may  know  that  my 
son-in-law  will  go  out  to  spy  the  buffalo  for  us!"  said  he,  walking 
around  and  repeating  the  notice.  So  this  old  woman's  pet  went  out  from 
the  camp-circle  and  reached  a  divide  and  saw  a  vast  herd  of  buifalo 
grazing  on  the  short  grass.  Returning  to  the  camp,  he  had  it  announced 
that  the  herd  was  near  and  that  people  should  make  a  charge  for  beef. 
So  the  people  then  went  to  the  spot  mentioned  and  spied  the  herd. 

Just  as  they  were  in  the  act  of  making  the  charge,  there  was  a 
white-looking  bird  that  flew  along  with  the  course  of  the  herd,  and 
aided  the  Herd  to  get  away  from  harm.  The  people  could  not  get  close 
enough  to  kilT  the  buifalo,  because  they  would  run  away.  They  were 
glad  to  get  a  glimpse  of  the  animals,  anyhow. 

After  this  happened  and  this  grandchild  was  getting  quite  famous 
in  name,  this  older  sister  would  come  into  her  younger  sister's  tipi  and 


320        Field  Columbian   Museum — Anthropology,  Vol.  V. 

try  to  show  friendship,  but  the  sister  said,  "I  thought  you  used  to  vomit 
at  my  husband !  What  is  the  matter  with  you  ?  Go  back  to  your  good 
husband !     Stay  with  him  !" 

In  the  evening,  and  early,  too,  this  old  woman's  pet  told  his  wife 
to  go  over  to  her  father  and  tell  him  that  he  must  get  up  early  in  the 
morning  for  the  chase  of  bufiPalo.  The  wife  did  what  she  was  ordered 
and  the  notice  was  announced  by  the  father-in-law  to  the  public. 

The  old  woman's  pet  had  previously  noticed  that  a  bird  was  the 
^'scare  crow"  or  follower  of  the  buffalo  herd  which  caused  much  fam- 
ine among  the  good  people.  So  he  thought  of  a  plan  to  catch  this  trou- 
blesome bird,  and  during  the  night  he  set  a  trap. 

This  old  woman's  pet  was  in  the  lead  in  the  morning  and  came 
suddenly  to  a  big  herd.  The  people  had  made  the  charge,  and  there 
went  up  in  the  air  In  front  of  the  people  a  white  bird,  calling  to  the  ani- 
mals as  if  to  get  away  for  their  lives.  Before  the  herd  could  hear  its 
cry  it  was  suddenly  taken  down  by  a  bowstring.  Both  its  legs  were 
fastened  in  the  string  of  the  bow.  It  was  the  white  crow,  and  it  con- 
tinued to  caw  and  caw,  trying  to  chase  the  animals  away.  While  the 
people  were  killing  the  buffalo,  it  was  cawing  all  the  more,  but  it  was 
a  prisoner  now.  It  was  in  a  sense  a  murderer,  because  it  starved  the 
people. 

The  people  skinned  and  dressed  their  buffalo  nicely.  All  the  people 
in  the  camp-circle  were  again  well  provided  with  food  and  there  was 
merriment  and  constant  crying  of  the  old  men  relative  to  the  young 
man.  Instead  of  being  greedy,  he  went  to  his  trap  and  brought  this 
white  crow,  that  surrendered  itself  at  once,  to  his  own  tipi.  where  he 
kept  it  hobbled. 

One  morning  this  old  woman's  pet,  as  he  was  then  called,  told  his 
grandmother  to  go  over  to  the  chief's  tipi  and  tell  him  that  the  white 
crow  would  be  delivered,  and  for  him  to  do  what  he  thought  was  best 
for  all  concerned.  So  this  old  woman,  according  to  her'  grandchild's 
wish,  went  over  to  the  chief's  tipi.  "Welcome !  Welcome !  Come  in, 
old  woman !  What  do  you  want  us  to  do  for  you  ?"  said  the  men  inside 
the  tipi,  smoking  a  pipe.  Said  the  old  woman  pitifully,  as  she  entered : 
''Poor  and  meek  am  I.  I  came  over  to  tell  you  that  if  it  is  your  wish 
the  white  crow  will  be  delivered  to  you,  and  that  you  may  give  it 
whatever  punishment  you  may  think  best."  "Well,  that  is  good,  but, 
old  woman,  you  may  go  back  and  tell  your  grandchild  to  do  what  he 
thinks  best,"  said  the  chief.  "The  old  woman  always  carried  the  best 
news,"  said  the  women  who  were  inside  and  outside.  So  this  woman 
got   out   and   went   back  to   their  tipi   and   informed  her  grandchild. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        321 

"Well,  then,  wife  (old  woman,  the  mode  of  address  by  the  husband), 
go  over  and  have  it  announced  to  the  public  that  pine  branches  that 
have  pitch  be  brought  in."  This  was  done  and  it  made  quite  a  black 
smoke.  This  white  crow  was  then  held  over  the  dark  smoke  until  its 
whole  body  was  colored.  Then  it  was  taken  and  its  bill  rubbed  to  and 
fro  on  the  chips  by  the  old  woman's  pet,  and  it  was  told  that  the  rest  of 
its  life  it  should  be  common,  and  its  appetite  should  be  satisfied  by 
chips,  eyes  and  skulls  of  animals.  It  then  flew  off  toward  the 
slaughter  places  and  hopped  about,  cawing  loudly,  but  only  to  attract 
attention. — D. 

Told  by  River-Woman.  Cf.lNo.  132  and  No.  122  for  the  incident  of  the  white  bird  and  the 
buffalo.    The  Pawnee  also  have  this  incident  e.xpanded  into  a  lengthy  tale. 

134. — The  Porcupine  and  the  Woman  who  climbed  to  the  Sky. 

Sun  an^  IVIoon  were  brothers  in  the  family.  There  was  a  camp- 
circle  along  the  river.  One  night  when  Moon  was  shining  brightly, 
as  were  also  all  the  stars,  there  were  young  women  sitting  outside  en- 
joying the  night  breeze.  One  of  them  said  that  she  wished  very  much 
that  she  could  marry  Moon.  Of  course  Moon  heard  the  remark  and 
considered  the  matter.  Another  one  said  to  her  companions,  "Oh !  I 
do  wish  that  I  could  marry  that  bright  star !"  So  with  the  rest  of  the 
women,  each  expressed  her  choice. 

One  day  Sun  and  Moon  had  an  argument  in  regard  to  the  women. 
^'Who  do  you  think  is  the  best  looking  -creature  below  us  for  wives  ?" 
said  Sun  to  his  brother.  Moon.  "Well,  let  us  see  for  ourselves,"  said 
Moon.  So  one  day  they  both  looked  down  to  earth  and  viewed  the  in- 
habitants carefully.  "Well,  brother,  I  can't  see  prettier  creatures 
than  those  human  women  below ;  when  they  look  at  me  their  faces 
^eem  charming,  and  I  can't  help  but  go  after  one,"  said  Moon.  "Oh! 
those  ugly-looking  creatures,  I  don't  want  them,  their  faces  are  hor- 
rible, showing  wrinkles,  and  they  have  small  eyes.  For  my  part,  I  am 
going  to  select  one  of  the  water  animals  for  a  wife!"  said  Sun.  (The 
water  animals  have  larger  eyes  and  their  sight  is  not  affected  by  the 
heat  of  the  sun,  therefore  their  faces  are  smooth  in  appearance.) 

One  morning  there  were  four  women  going  out  after  a  load  of 
wood.  They  were  scattered  in  the  timber,  and  one  of  them  went  to  a 
nice  white-looking  cotton  wood  tree  (dead)  to  get  her  load.  Moon 
himself  appeared  on  the  cottonwood  as  a  porcupine.  When  she  viewed 
the  tree,  she  saw  the  porcupine  on  a  branch.  She  called  her  com- 
panions for  assistance,  so  they  came  to  her.  This  porcupine  had  beau- 
tiful quills,  which  this  woman  was  trying  to  get.     She  climbed  the 


322        Field  Columbian  Museum — Anthropology,  Vol.  V. 

tree,  and  her  companions  gave  her  the  stick  to  hit  the  animal  with. 
When  she  motioned  the  stick  toward  the  animal  the  porcupine  would 
move  up  a  little.  The  woman  did  not  notice  the  tree  was  stretching 
upward,  but  it  was.  She  kept  climbing  the  tree  after  the  animal,  her 
companions  supplying  the  sticks  for  her.  She  tried  to  poke  the  animal 
off,  but  it  would  climb  up  a  little  and  stop.  That  made  the  woman 
anxious  to  get  the  porcupine.  This  time  the  women  saw  that  she  was 
higher  in  the  tree  than  at  the  start,  and  they  got  frightened  and  advised 
her  to  cease  her  chase  after  the  animal  and  come  down.  "Oh,  partners  ! 
The  animal  has  fine  white  quills,  and  my  mother  will  surely  "be  pleased 
to  get  them,  for  she  needs  some  more,"  said  the  woman.  So  she  kept 
on  following  the  porcupine  with  the  stick,  until  the  women  below  could 
not  see  her.  The  woman  aimed  to  get  the  animal  for  its  quills,  but  it 
went  up  farther  from  her. 

This  woman  happened  to  look  sidewise  or  downward,  when  this 
animal  changed  into  a  nice  charming  young  man,  looking  at  her  with 
a  smiling  face.  "Just  throw  that  stick  down  and  follow  me.  I  heard 
what  you  said  to  me  one  night !  I  am  the  man  whom  you  would  like 
to  marry,"  said  Moon.  "Oh !  If  that's  the  case  I  have  no  objection, 
and  at  any  rate  I  have  come  so  far."  So  Moon  and  the  woman  both 
climbed  the  tree  until  they  reached  the  sky  and  landed  where  Moon's 
father  and  mother  were  living.  Moon  then  took  his  stolen  wife  to  his 
parents,  who  were  very  much  pleased. 

The  whole  family  were  in  the  tipi,  when  Moon  asked  his  father 
where  his  other  daughter-in-law  had  gone  to.  '^'^She  is  outside,"  said 
Sun  timidly.  "Maybe  she  is  that  creature  that  hops  around  in  front 
of  our  door,"  said  Moon.  This  animal,  brought  by  Sun  from  below, 
was  a  frog.  When  it  hopped  about  it  would  make  some  water  behind. 
Moon  was  very  much  disgusted  at  his  sister-in-law's  habit.  "Well, 
father,  had  you  not  better  tell  your  wife  to  bring  her  in  ?  She  might  be 
the  one  outside,  hopping  about,  urinating  every  time  she  letips."  This 
frog  heard  everything  that  was  said  about  her  and  could  not  help  going 
inside.    Finally  they  were  all  inside. 

"Well,  sister-in-law,  can  you  go  out  after  some  water  ?"  said  Moon. 
"Oh,  yes,"  said  the  frog,  taking  a  vessel,  "I  can."  "But  wait  a  little," 
said  Moon,  cutting  two  pieces  of  intestines.  "Now  here  are  two  pieces 
of  intestines,  one  for  each  of  you."  This  frog  knew  at  once  what  was  up 
and  secretly  took  up  a  small  piece  of  charcoal.  "Now  the  one  who 
chews  the  chunk  of  intestine  and  makes  a  noise  suitable  to  the  ear  shall 
be  the  loving  wife."  So  Moon  gave  his  wife  one  chunk  and  she  chewed 
it,  cracking  it  without  any  difficulty,  and  the  other  he  gave  to  Frog- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       323 

Woman,  who  put  the  charcoal  in  her  mouth  first  and  then  the  chunk 
of  intestine.  Frog-Woman  tried  her  best  to  chew  it,  but  there  were 
black  streaks  of  charcoal  running  down  at  the  corners  of  her  mouth. 
"Look  at  Ker !  See  what  she  has  done !"  said  Moon.  That  made  her 
feel  ashamed.  Frog- Woman  had  a  vessel  in  her  hand  ready  to  go  for 
water,  but  was  delayed  in  eating  the  chunk  of  intestine.  "Well, 
brother-in-law,  your  actions  toward  me  are  such  that  I  shall  be  with 
you  all  the  time,"  said  Frog-Woman,  leaping  toward  Moon's  breast 
and  remaining  there  distinctly.  That  is  what  the  people  see  in  the  face 
of  the  moon  at  night  when  it  is  full,  the  dark  spot  being  the  picture  of 
Frog- Woman,  and  her  vessel  to  one  side,  which  is  also  a  small  black 
spot. 

Moon  had  another  wife  besides  this  human  woman,  and  she  was  a 
buffalo  cow.  Both  of  his  wives  gave  birth  to  boys.  The  family  was 
happy  with  the  old  folks.  "Now,  my  dear  wives,  watch  our  boys 
closely!  Don't  let  them  get  into  a  quarrel  while  I  am  out  hunting! 
See  that  tHey  enjoy  themselves  as  well  as  both  of  you !"  said  the  hus- 
band, Moon.  The  husband  returned  and  found  the  mothers  and  chil- 
dren contented.  "That  is  the  way  I  want  you  folks  to  be, — well  con- 
tented at  home,  doing  something  all  the  time,"  said  Moon.  "When- 
ever you  women  go  out  for  a  distance,  don't  stay  too  long  on  account  of 
the  children,"  said  Moon. 

One  day  the  boys  were  out  playing  and  got  into  a  quarrel,  which 
resulted  in  hot  words  between  them,  as  well  as  between  their  mothers. 
Moon,  the  husband,  knew  that  there  might  be  a  quarrel  some  day,  and 
had  cautioned  the  wives  beforehand.  When  he  returned  from  the  hunt  he 
found  his  whole  family  in  despair  and  sorrow.  "That  is  the  reason  that 
I  warned  you  folks  about  the  boys,  but  let  us  all  be  contented,"  said 
Moon.  The  young  boys  would  try  to  get  together  to  play,  but  they 
were  separated  by  their  mothers.  "You  folks  can  go  out  to  dig  the  hog 
potatoes,  but  don't  dig  deep  or  look  into  the  holes  you  make.  Come 
home  early,"  said  the  husband.  So  he  went  out  one  day  to  hunt  and  left 
his  family  as  usual.  After  he  had  gone,  this  human  wife  went  out  to 
dig  hog  potatoes,  putting  her  boy  on  her  back.  Two  or  three  times 
she  went.  She  made  up  her  mind  to  find  out  why  her  husband  told  her 
not  to  look  into  the  holes. 

So  one  day,  after  she  had  dug  up  a  hog  potato,  she  stopped  and 
looked  into  the  hole,  and  to  her  surprise  saw  a  big  camp-circle  below. 
She  noticed  her  father's  tipi  plainly.  She  spotted  the  place  and  went 
back  to  her  husband's  relatives.  She  thought  day  after  day  how  she 
would  get  back.    xA-t  last  she  saw  a  way  to  get  down.    When  her  own 


324        Field  Columbian   Museum — Anthropology,  Vol.  V. 

husband,  Moon,  brought  in  the  beef,  she  saved  sinew,  from  which 
she  made  a  bowstring  (twisted  like  a  rope).  She  did  this  until  her 
husband  asked  her  about  it.  "Why  do  you  make  so  many  bow- 
strings ?"  said  Moon.  "Well,  I  need  them  in  my  business,"  said  the 
woman.  "These  strings  do  not  last  long  in  tanning;  therefore  I  have 
to  have  more  on  hand.    Don't  you  get  the  idea?"  said  the  woman. 

Moon  was  Industrie  us  and  brought  beef  every  day.  After  she 
had  aided  in  slicing  the  meat,  she  placed  the  sinew  aside,  and 
when  by  herself  made  more  sinew  strings,  until  she  had  plenty  of  them. 
One  day,  after  the  husband  had  gone  on  the  hunt,  she  packed  her  boy 
quickly  and  got  the  sinew  strings  and  started  oflf  with  the  digging 
stick.  She  went  directly  t6  the  place  she  had  spotted  and  began  dig- 
ging a  hole  big  enough  for  herself  and  the  boy.  She  laid  the  digging 
stick  across  the  hole  and  fastened  the  long  string  to  the  stick,  and  the 
other  end  she  tied  around  her  waist.  She  placed  her  hoy  on  her  back 
and  let  herself  down  gradually,  until  she  came  within  a  short  distance 
of  the  ground.  She  was  hanging  on  the  end  of  the  sinew  string  a  short 
distance  from  the  camp,  in  the  west. 

The  husband,  Moon,  returned  from  the  hunt  and  found  but  one 
wife  and  her  boy  at^  home.  "That  is  the  reason  that  I  said  to  you  folks 
not  to  dig  deep  in  the  ground,"  said  Moon.  So  in  the  morning  he  went 
out  to  search  for  his  wife  and  his  boy.  He  could  not  find  them  for  some 
time,  till  at  last  he  tracked  her  to  the  digging  stick,  which  was  lying 
across  the  hole.  Then  he  came  up  close  to  it  and  found  that  the  sinew 
string  was  fastened  securely  to  the  stick.  He  then  peeped  down  and 
saw  his  wife,  with  the  boy  on  her  back,  suspended  on  the  string  just  a 
short  distance  from  the  ground,  swinging  to  and  fro.  "Well,  there  is 
one  way  to  get  them  down.  The  people  do  not  know  that  they  are 
hanging  on  the  sinew  string,"  said  Moon.  So  he  walked  off  and  picked 
up  a  round  stone.  "Now  I  want  you  to  light  on  top  of  her  head,  not  on 
my  boy's  head !"  said  Moon  to  the  round  stone.  He  cast  the  stone  down 
and  it  traveled  along  the  sinew  string  until  it  struck  her  on  her  head, 
which  caused  her  to  let  go  the  string,  killing  her.  Both  landed  on  the 
side  of  a  sand-hill  near  the  willow  slough,  some  distance  from  the 
camp-circle. 

The  boy  gradually  got  off  from  his  mother's  back  and  played 
about.  When  his  mother's  body  was  somewhat  decomposed  and  he 
could  no  longer  obtain  milk  from  her  breast,  he  walked  toward  the  river 
for  a  drink,  leaving  traces  of  his  footsteps.  The  boy  slept  under  his 
mother's  arm,  which  made  him  smell  dreadfully. 

One  morning  a  young  man  watered  a  herd  of  ponies  near  the  dead 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        325 

mother  and  the  boy,  and  noticed  the  tracks  of  this  boy.  He  wondered 
at  the  tracks,  and  decided  that  some  people  must  have  lost  a  boy.  But 
he  kept  this  secret  until  he  might  hear  the  news  definitely.  Two  or 
three  times  he  watered  the  herd  of  ponies  and  saw  the  fresh  tracks  of 
the  boy.  *'Now  I  am  going  to  make  a  bow  and  two  arrows  and  lay 
them  on  his  trail,  and  if  they  are  gone  he  is  a  human  being,"  said  the 
young  man.  So  he  made  them  and  placed  them  on  the  trail  in  the 
evening. 

In  the  morning  the  young  man  started  and  drove  his  herd  of  ponies 
to  water,  and  found  that  the  bow  and  arrows  were  gone.  This  occur- 
rence caused  him  to  make  another  bow  and  some  arrows.  "Now  I  am 
going  to  make  a  trap  (an  arbor  very  thickly  covered  with  willows)  by 
the  trail,  and  I  shall  hide  myself  underneath  and  watch  him  from  it, 
and  I  shall  place  this  bow  and  these  arrows  a  little  closer  to  the  river, 
so  that  I  can  have  a  better  opportunity  to  catch  him,"  said  the  young 
man.    So  he  did. 

In  the  morning  the  man  hid  himself  under  the  arbor  and  watched 
for  the  boy  to  come  along.  At  last  the  boy,  now  grown  up,  came  to  the 
bank,  looked  around  somewhat  suspiciously,  and  went  to  the  bow  and 
arrows,  but  circled  around  them.  He  got  d6wn  to  drink  and  this  man 
started  toward  him.  Just  as  the  boy  was  turning  to  go  back  to  his 
mother,  he  saw  this  young  man  advancing  toward  him.  The  boy  began 
crying  and  started  to  escape,  but  the  man  headed  him  off  and  caught 
him.  The  boy  bit  and  scratched  the  young  man  in  order  to  get  away, 
but  the  man  said  to  him,  "Say,  boy,  will  you  please  yield  to  me,  there  is 
3  big  camp-circle  here  and  I  will  take  care  of  you.  I  think  that  you  are 
starving  here.  You  need  some  subsistence  very  much."  The  boy  gave 
up. 

This  man  asked  him  how  it  came  that  he  was  alone,  smelling  so 
dreadfully.  "Well,  my  mother  and  I  were  up  with  my  father,  and 
trouble  took  place  with  us,  besides  my  mother  happened  to  discover 
our  original  home  from  there.  She  dug  a  hole  up  there,  down  intd  this 
world,  and  let  herself  down  gradually  by  the  sinew  strings  from  the 
digging  stick,  but  the  string  was  not  long  enough;  so  we  were  hanging 
for  some  time,  until  something  broke  us  loose  and  landed  us  over 
that  sand-hill,  where  my  mother  is,"  said  the  boy.  "Show  me  the 
place !"  saiH  the  man.  The  boy  took  him  over  there  and  he  saw  a 
woman  lying  on  her  side,  badly  decomposed.  This  young  man  took 
the  boy  to  the  river  and  bathed  him  and  rubbed  him  with  sage,  and 
then  put  some  Indian  perfume  on  his  body, — the  black  Comanche  ber- 
ries and  the  "sweet  smelling  leaves"  (mint)  perhaps  were  used.    The 


326         Field  Columbian  Museum — Anthropology,  Vol.  V. 

young  man  and  the  boy  both  walked  in  toward  the  camp-circle.  Thus 
one  boy  was  returned  to  his  grandfather  and  grandmother. 

(This  may  have  reference  also  to  the  little  bird  on  the  forked  stick 
of  the  Sun-dance  altar,  because  the  mother  carried  the  boy  when  com- 
ing down  from  the  sky,  just  the  same  as  the  geese  carry  the  small 
birds.  The  geese  drop  these  little  birds  accidentally  when  flying  south 
or  north.) 

After  Moon  got  back  from  the  hole  where  his  wife  went  down,  he 
blamed  the  old  folks  for  not  watching  her.  From  time  to  time  he  would 
speak  about  his  human  wife,  scolding  indirectly,  which  made  his  other 
wife  mad.  So  one  day  this  buffalo  cow  (Buffalo- Woman),  with  her 
boy,  started  off  and  went  back  to  their  own  home,  which  was  four 
divides  in  the  distance.  Her  husband  was  out  on  the  hunt,  and  came 
back  late  in  the  afternoon.  The  wife  and  boy  were  gone  from  home, 
and  so  the  man,  being  very  fond  of  his  son,  followed  their  trail  until 
he  came  to  their  camping  place.  The  boy  told  his  father  that  the  dis- 
tance was  far  and  that  he  had  better  go  back  home. 

The  cow  and  calf  (woman  and  boy)  then  retired  for  the  night 
and  the  husband  (Moon)  slept  near  them,  by  himself.  The  woman  and 
boy  got  up  early  and  started  off  on  the  journey,  while  Moon  wfts  fast 
asleep.  When  Moon  got  awake,  he  at  once  took  the  same  trail  and 
reached  their  camping  place  again.  The  boy  said  to  him :  "Father, 
you  had  better  turn  around  and  go  back  to  your  father's  home,  for 
where  we  are  going  to  is  far  off."  "Oh,  no,  my  dear  son,  I  am  not 
going  back,"  said  the  father.  So  the  woman  and  boy  retired  for  the 
night.    The  man  (husband)  took  a  separate  bed  again. 

Early  in  the  morning  the  woman  and  boy  left  for  the  journey, 
while  this  man  was  yet  fast  asleep.  After  the  woman  and  boy  had 
gone  a  distance,  this  man  w^oke  up  and  saw  his  wife  and  boy  gone.  He 
at  once  took  the  trail  again  and  finally  reached  their  camping  place 
in  the  evening.  "My  dear  father,  you  have  come  far  enough,  and  I 
know  that  you  love  me  dearly,  but  will  you  please  go  back,  for  the  dis- 
tance is  far  off,"  said  the  boy.  "Oh,  no,  my  dear  son,  it  would  be  a 
pitiable  thing  for  me  to  let  you  and  wife  wander  off,"  said  Moon.  The 
woman  and  boy  retired  for  the  night,  the  husband  making  a  separate 
bed. 

As  the  animals  are  early  risers,  this  woman  and  boy  got  up  early  in 
the  morning  and  left  for  their  own  home,  the  man  still  snoring.  When 
he  awoke  he  found  that  the  wife  and  boy  had  gone.  He  started  on 
their  trail  and  reached  their  regular  camping  place  in  the  evening 
again,  but  stopped  within  a  short  distance. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       327 

The  woman  and  boy  had  already  feasted  with  the  father  and 
mother  and  told  their  parents  that  their  son-in-law  was  out  in  the 
outskirts  of  the  camp.  The  parents  made  pemmican,  which  was  taken 
to  the  husband  to  eat.  "You  may  tell  your  husband  that  he  must  wait 
there  until  we  put  up  his  tipi ;  when  it  is  up,  bring  him,  but  cover  his 
face  with  a  blanket,"  said  the  father-in-law.  The  tipi  was  put  up  and 
the  inside  was  fixed  up  to  please  him.  Each  day  a  brother  (calf) 
of  the  woman  was  killed  for  him  to  eat,  the  hide  and  bones  saved.  The 
bones  were  piled  up  and  the  hide  placed  over  them,  and  the  calf  came 
to  life  again.  This  was  done  for  some  time,  but  he  was  fed  regularly 
on  his  brother-in-law's  dead  body. 

One  day  he  told  his  wife  that  they  ought  to  get  out  some  time 
to  look  around,  but  the  father-in-law  said  that  it  was  not  necessary, 
for  he  was  properly  fed.  The  word  was  given  out  that  the  father-in- 
law  was  to  call  forth  subsistence  for  all.  All  the  people  witnessed  the 
miracle  and  all  were  provided  with  meat,  etc.,  which  was  of  human 
flesh.  This  man  considered  the  ways  of  his  father  carefully  and  con- 
cluded to  find  why  he  made  his  family  stay  at  home  when  he  went  to 
do  a  miracle. 

One  day  he  told  his  wife  and  boy  to  go  along  and  see  the  sight. 
The  wife  told  her  father,  but  he  said  that  she  must  stay  with  her  hus- 
band in  the  tipi.  "You  can  go  and  see  the  sight,  and  I  shall  stay  until 
you  return,"  said  Moon,  knowing  that  some  Strange  thing  would  oc- 
cur outside.  So  the  woman  and  the  boy  went  along  one  day  and 
shortly  aftenvards  this  man  took  an  awl  and  made  a  hole  through  the 
tipi  hide,  and  saw  that  the  people  had  all  started  off  to  the  bottom  of 
the  river,  where  they  reached  a  black  snag  with  a  hole  at  the  bottom 
(hollow  inside  on  the  bottom),  showing  some  human  tracks  near  the 
snag.  He  sneaked  out  and  watched  the  father-in-law  go  to  this  black 
snag,  with  a  red  digging  stick,  the  people  all  standing  in  two  long 
rows,  between  which  the  person  must  go.  So  the  father-in-law  raised 
the  digging  stick  and  struck  the  snag  on  its  side,  and  there  came  out 
a  human  being,  who  ran  swiftly  between  the  rows  of  people.  The 
man  (father-in-law)  continually  struck  the  snag,  and  there  came 
forth  human  beings  one  by  one,  until  there  were  plenty  of  them.  The 
first  one  who  had  appeared  had  encircled  the  crowd,  returned  to  the 
snag  and  had  gone  back  into  the  hole.  The  human  beings  were 
slaughtered  and  taken  back  to  the  camps  for  use.  This  man  saw  what 
took  place.  After  the  butchering  was  done,  the  wife  and  boy  ran  to  see 
if  the  man  was  inside  yet  or  not.  She  found  him  at  the  tipi  Iving  on  the 
bed. 


328         Field  Columbian  Museum — Anthropology,  Vol.  V. 

Some  time  afterwards  he  called  his  wife  and  told  her  that  he 
wished  to  go  out  in  the  mountains  for  a  rest  and  instructed  her  to  come 
after  him  in  the  evening.  This  was  granted  by  the  parents.  So  he 
sharpened  two  knives  and  hid  them  until  he  was'  ready  to  be  taken  out. 
His  wife  led  him  out  (carrying  the  two  knives),  his  face  covered  up,' 
to  the  mountain  side  and  left  him  there.  The  wife  and  boy  returned  to 
the  camp-circle.  After  they  had  gone  out  of  sight,  he  went  directly 
to  the  creek  bottom  and  began  cutting-  dogwood  for  arrow  sticks,  until 
he  had  plenty  of  them,  and  also  long  slender  sticks  for  bows.  During 
that  day,  he  had  them  all  decorticated  and  prepared  in  proper  lengths, 
so  also  with  the  bows.  By  evening  he  had  them  in  some  other  place, 
while  he  awaited  his  wife.  At  last  his  wife  came  after  him  and  took 
him  back  to  the  tipi.  His  face  was  covered  up  when  he  went  into  his 
own  tipi.  Then  Moon  managed  to  get  some  sinew  from  his  wife  and 
save  it,  enough  for  making  arrows  and  bows. 

The  next  morning  he  was  taken  out  again,  taking  sinew  with  him, 
to  the  mountain  side.  After  his  wife  and  boy  had  left  him,  he  took  a 
walk  along  the  creek  and  other  places  in  search  of  feathers.  He  picked 
up  many  stray  feathers  from  various  birds  and  soon  had  enough  for 
his  u^e.  He  sat  down  and  placed  the  feathers  on  the  arrows  and  tied 
the  sinew  strings  to  the  bows.  He  then  made  stone  arrow  points  which 
he  placed  on  all  of  them.  Thus  he  had  the  bows  and  arrows  made 
completely  and  tied  many  arrows  to  each  bow  and  hid  them.  In  the 
evening  his  wife  came  after  him.    He  was  led  in  the  camp  as  usual. 

In  the  morning  he  told  his  wife  to  ask  her  father  if  he  could  call 
forth  the  subsistence  (animal  creatures)  for  the  people.  So  she  went 
to  her  father,  and  said  to  him,  "Father,  my  husband  wants  to  do  the 
miracle  like  you,  if  you  would  agree  to  the  proposition,"  said  the  wife. 
The  father-in-law  agreed  and  gave  out  notice  to  the  people.  So  Moon 
started  off  and  walked  toward  the  dead  black  snag,  carrying  a  digging 
stick.  The  people  (buffalo)  were  formed  in  two  rows,  all  looking 
anxiously  at  him.  He  took  the  digging  stick  and  raised  it  up  in  the 
air,  and  struck  the  snag  at  the  bottom  and  there  came  out  a  human 
being  running  between  the  rows  of  people.  Moon,  continually  strik- 
ing the  snag,  brought  forth  out  of  it  human  beings,  one  by  one,  until 
they  filled  the  space  between  the  people.  The  first  human  being  was 
coming  back  to  return  into  the  snag,  but  before  it  started  to  go  in.  Moon 
struck  it  down  senseless.  This  being  was  a  woman,  who  had  a  cut 
nose.  The  secretions  could  be  seen  at  her  nose.  "I  have  you  fixed 
this  time !  You  are  the  one  who  has  ruined  the  human  race !  I  want 
you  to  behave  yourself,  and  act  no  longer  as  you  have  done  hereto- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        329 

fore,  and  you  will  have  that  kind  of  a  nose  to  indicate  your  character," 
said  Moon. 

Moon  had  overpowered  the  buffalo  by  his  miraculous  power. 
He  commanded  that  there  should  be  no  more  human  beings  slaugh- 
tered. It  was  agreed  with  his  father-in-law  and  made  known  to  the 
people  (the  buifalo).  Moon  gave  or  distributed  the  bows  and  arrows 
to  the  male  human  beings  for  their  use  and  protection.  "Now 
father-in-law  must  accept  my  proposition.  Listen  to  me  attentively, 
son !"  said  Moon.  "You  may  go  to  your  grandfather  and  tell  him 
that  these  people  [human  beings]  will  live  on  his  body  and  on  the 
bodies  of  his  kind.  First,  he  shall  not  have  the  speed ;  then  that  he 
shall  have  for  the  parts  of  his  body  the  following:  the  war  bonnet 
shall  be  his  head  and  backbone ;  the  birds'  claws  for  horns ;  the  hail 
for  eyes ;  the  round  elk  teeth  for  his  teeth ;  the  center  eagle  tail  feather 
for  tongue ;  the  deer  hoof  for  hoofs ;  a  moon-shell  foi"  his  voice ; 
wampum  shells  for  larynx ;  water  turtles  for  kidneys  ;  a  Navaho  blanket 
for  large  and  small  intestines ;  pieces  of  bark  for  sinew ;  eagle  feathers 
for  shoulders ;  a  white  root  of  a  water  weed  which  grows  at  the  bottom 
of  a  pond,  for  his  penis ;  the  foam  of  water  for  lungs ;  a  heart-shaped 
pod  of  vines  which  pop  when  they  are  stepped  on  in  the  woods,  for  a 
heart." 

This  boy  was  running  back  and  forth  carrying  on  errands  for 
both  parties.  "Oh,  y-es,  you  may  tell  my  son-in-law  that  I  accept  his 
proposition,  and  that  it  will  be  carried  out."  Thus,  the  change  of  life 
was  made.  Instead  of  the  buffalo  eating  people,  they  were  looked 
upon  as  the  future  subsistence  for  human  beings. 

"Now,  my  grandson,  go  and  tell  your  father  that  before  he  re- 
turns with  you,  there  will  be  singing,  dancing,  running  a  race,  and  tell- 
ing of  myths,  each  for  four  days,  and  if  he  goes  through  all  of  them, 
he  is  all  right,"  said  the  father-in-law,  Buffalo-Bull, 


From  this  point,  the  story  continues  as  in  Blue-Feather's  experi- 
ence (see  146),  but  Blue-Feather  was  the  name  of  the  Moon. — D. 

Told  by  Fire-Wood.  Cf.  Nos.  13;,  136,  137,  and  138.  For  more  complete  version  than  any  of 
above,  see  story  of  Little-Star.  "Arapaho  Sun  Dance."  The  incident  of  Frog-Woman  jumping  upon 
Moon's  breast  is  found  in  a  Wichita  tale;  the  frog,  however,  chooses  the  man's  back.  In  one  Pawnee 
tale  two  women  wish  they  were  married  to  stars:  one  finds  herself  in  the  upper  world,  marries  a  star, 
gives  birih,  descends  to  earth,  etc.  In  another  Pawnee  tale  the  woman  is  thrown  from  the  lariat  by 
a  thunder  bolt.  In  the  Cherokee  tale  of  "The  Daughter  of  the  Sun"  (Mooney,  Bureau  of  Eth.  .Ann. 
19,  p.  2:2)  "the  Sun  hated  the  people  of  the  earth  because  they  could  never  look  straight  at  her  with- 
out screwing  up  their  faces."  According  to  another  Cherokee  tale  (p.  257)  eclipse  of  sun  or  moon  is 
because  a  great  frog  is  trying  to  swallow  it.  According  to  the  Crow  variant  (Simms  MSS.)  the  woman 
was  assisted  to  the  earth  by  the  Sun,  when  the  myth  continues  as  story  of  Lone-Star  in  ".Arapaho 
Sun  Dance."  ' 


330        Field  Columbian  Museum — Anthropclogy,  Vol.  V. 

135. — The  Porcupine  and  the  Woman  who  climbed  to  the  Sky. 

There  was  a  camp-circle.  A  party  of  women  went  out  after  some 
wood  for  the  fire.  One  of  them  saw  a  porcupine  near  a  cottonwood 
tree  and  informed  her  companions  of  the  fact.  The  porcupine  ran 
around  the  tree,  finally  climbing  it,  whereupon  the  woman  tried  to  hit 
the  animal,  but  he  dodged  from  one  side  of  the  trunk  of  the  tree  to  the 
other,  for  protection.  At  length  one  of  the  women  started  to  climb  the 
tree  to  catch  the  porcupine,  but  it  ever  stopped  just  beyond  her  reach. 
She  even  tried  to  reach  it  with  a  stick,  but  with  each  effort  it  went  a 
little  higher.  '"Well!"  said  she,  'I  am  climbing  to  catch  the  porcupine, 
for  I  want  those  quills,  and  if  necessary  I  will  go  to  the  top." 

When  porcupine  had  reached  the  top  of  the  tree  the  woman  was 
still  climbing,  although  the  cottonwood  was  dangerous  and  the  branches 
were  waving  to  and  fro ;  but  as  she  approached  the  top  and  was  about 
to  lay  hands  upon  the  porcupine,  the  tree  suddenly  lengthened,  when  the 
porcupine  resumed  his  climbing.  Ldoking  dov/n,  she  sav/  her  friends 
looking  up  at  her,  and  beckoning  her  to  come  down ;  but  having  passed 
under  the  influence  of  the  porcupine  and  fearful  for  the  great  distance 
between  herself  and  the  ground,  she  continued  to  climb,  until  she  be- 
came the  merest  speck  to  those  looking  up  from  below,  and  with  the 
porcupine  she  finally  reached  the  sky. 

The  porcupine  took  the  woman  into  the  camp-circle  where  his 
father  and  mother  lived.  The  folks  welcomed  her  arrival  and  fur- 
nished her  with  the  very  best  kind  of  accommodation.  The  lodge  was 
then  put.  up  for  them  to  live  in.  The  porcupine  was  very  industrious 
and  of  course  the  old  folks  were  well  supplied  with  hides  and  food. 

One  day  she  decided  to  save  all  the  sinew  from  the  buffalo,  at  the 
same  time  doing  work  on  buffalo  robes  and  other  things  with  it,  in 
order  to  avoid  all  suspicion  on  the  part  of  her  husband  and  the  old 
folks,  as  to  why  she  was  saving  the  sinew.  Thus  she  continued  to 
save  a  portion  of  the  sinew  from  each  beef  brought  in  by  her  husband, 
until  she  had  a  supply  suitable  for  her  purpose.  One  day  her  hus- 
band cautioned  her,  that  while  in  search  of  roots,  wild  turnips  and  other 
herbs,  she  should  not  dig,  and  that  should  she  use  the  digging  stick, 
she  should  not  dig  too  deep,  and  that  she  should  go  home  early  when 
out  for  a  walk.  The  husband  was  constantly  bringing  in  the  beef  and 
hide,  in  order  that  he  might  keep  his  wife  at  work  at  home  all  the  time. 
But  she  was  a  good  worker  and  soon  finished  what  was  required  for 
them. 

Seeing  that  she  had  done  considerable  work,  one  day  she  started 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        331 

out  in  search  of  hog  potatoes,  and  carried  with  her  the  digging  stick. 
She  ran  to  a  thick  patch  and  kept  digging  away  to  fill  her  bag.  She 
accidentally  struck  a  hole,  which  surprised  her  very  much,  and  so  she 
stooped  down  and  locked  in  and  through  the  hole,  seeing  below,  a  green 
earth  with  a  camp-circle  on  it.  After  questioning  herself  and  recog- 
nizing the  camp-circle  below,  she  carefully  covered  the  spot  and  marked 
it.  She  took  the  bag  and  went  to  her  own  tipi,  giving  the  folks  some, 
of  the  hog  potatoes.  The  old  folks  were  pleased  and  ate  the  hog  p>o- 
tatoes  to  satisfy  their  daughter-in-law.  The  husband  returned  home 
too,  bringing  in  beef  and  hides. 

Early  one  morning  the  husband  started  off  for  more  beef  and 
hides,  telling  his  wife  to  be  careful  about  herself.  After  he  was  gone, 
she  took  the  digging  stick  and  the  sinew  she  had  to  the  place  where 
she  struck  the  hole.  When  she  got  to  the  hole,  she  sat  down  and  began 
tying  string,  so  as  to  make  the  sinew  long  enough  to  reach  the  bottom. 
She  then  opened  the  hole  and  laid  the  digging  stick  across  the  hole 
which  she  had  dug,  and  tied  one  of  the  sinew  strings  (lariat)  in  the 
center  of  this  stick,  and  then  also  fastened  herself  to  the  end  of  the 
lariat.  She  gradually  loosened  the  sinew  lariat  as  she  let  herself  down, 
finally  finding  herself  suspended  above  the  top  of  the  tree  which  she 
had  climbed,  but  not  near  enough  so  that  she  could  possibly  reach  it. 

When  the  husband  missed  her  he  scolded  the  old  people  for  not 
watching  their  daughter-in-law.  He  began  to  look  for  her  in  the  direc- 
tion in  which  she  usually  started  off,  but  found  no  fresh  tracks,  though 
he  kept  traveling  until  he  tracked  her  to  the  digging  stick  which  was 
lying  across  the  hole.  The  husband  stooped  down  and  looked  into  this 
hole  and  saw  his  wife  suspended  from  this  stick  by  means  of  a  sinew 
lariat  or  string.  "Well,  the  only  way  to  do  is  to  see  her  touch  the  bot- 
tom," said  he.  So  he  looked  around  and  found  a  circular  stone  two  or 
three  inches  thick,  and  brought  it  to  the  place.  Again  he  continued, 
"I  want  this  stone  to  light  right  on  top  of  her  head,"  and  he  dropped 
the  stone  carefully  along  the  sinew  string,  and  it  struck  the  top  of  her 
head  and  broke  her  off  and  landed  her  safe  on  the  ground.  She  took 
up  the  stone  and  went  to  the  camp-circle.  This  is  the  way  the  woman 
returned. — D. 

Told  by  Long-Hair. 


332        Field  Columbian  Museum — Anthropology,  Vol.  V. 

136. — The  Porcupine  and  the  Woman  who  climbed  to  the  Sky.' 

When  the  father  and  mother  and  two  sons  were  living  on  this  earth 
with  other  people,  the  earth  was  without  any  object  in  heaven,  and 
therefore  dark.  The  father  decided  that  they  should  leave  the  people 
below  and  go  above.  Then  the  people  were  left  on  earth  without  any 
instructions  as  to  how  to  live.  The  sun  and  the  moon  were  the  two 
sons.  They  discussed  to  whom  they  should  go  for  their  wives,  whether 
to  human  beings  on  earth,  or  to  animals  in  the  water.  The  moon  de- 
cided to  go  to  the  water  and  procure  a  wife  there.  The  sun  said :  'T 
think  that  a  human  woman  would  be  the  proper  wife  for  me  because  the 
human  body  resembles  ours."  The  moon  said :  "That  is  good.  It 
will  be  well  for  both  of  us  to  go  together  to  get  the  same  kind  of  per- 
son." The  sun  said:  "No,  I  was  in  jest;  I  was  trying  to  mislead 
you.  I  will  do  what  you  thought  best."  Then  the  moon  said :  "You 
may  take  my  former  choice.  Go  to  the  water  for  your  wife,  and  I  will 
go  to  men  for  mine.  You  have  said  that  women  do  not  look  pretty 
enough  for  you  because  their  faces  wrinkle  when  they  look  at  you. 
Therefore  I  think  it  best  if  I  take  what  you  have  mentioned,  and  if 
you  takf  my  choice."  Then  both  went  down  to  earth.  Towards  the 
west  there  was  a  camp  near  a  river.  Here  the  moon  went.  The  sun 
went  east,  to  another  camp.  The  moon  went  to  the  edge  of  the  river 
till  he  came  abreast  of  the  camp.  There  he  sat  in  the  brush  waiting  by 
the  side  of  the  trail.  Two  women  came.  They  were  beautiful  and 
had  long  hair  and  their  clothes  were  fine.  As  soon  as  the  moon  saw 
them  coming  he  went  to  a  cottonwood  tree  and  sat  at  its  foot  on  the 
west  side,  having  the  appearance  of  a  large  porcupine.  To  her  sur- 
prise one  of  the  women  saw  it.  She  called  to  the  other :  "I  see  a  por- 
cupine. Help  me  to  catch  it."  Then  both  of  them  chased  it  about  in 
the  brush  without  catching  it.  At  last  the  porcupine  climbed  up  the 
tree.  The  tree  had  limbs  close  to  the  bottom,  so  that  the  women  could 
climb  it,  "Hurry !  It  is  climbing  up  and  we  want  to  catch  it,"  one 
of  them  said.  So  one  of  them  put  her  foot  on  a  limb  and  began  to 
climb.  The  porcupine  climbed  to  the  other  side  of  the  tree  and  up. 
When  the  woman  rested,  the  porcupine  also  stopped ;  when  she  moved 
on  again,  it  climbed  farther  up.  The  woman  on  the  ground  said  to 
her  companion :  "My  friend,  you  are  far  up.  Will  you  try  to  come 
down  again,  or  are  you  afraid  that  you  are  too  far  up?"  The  woman 
looked  down  and  indeed  she  was  high  up.  The  porcupine  looked  back 
and  said  to  the  woman :    "Come  with  me.  I  came  to  get  you."     She 

'  From  informant  H. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       333 

obeyed  and  followed  it.,  They  reached  their  destination,  the  sky. 
Then  they  came  to  a  tent.  Before  they  reached  it,  the  moon  left  his 
wife.  He  went  inside  to  his  parents  and  told  his  mother :  "Go  to  get 
your  daughter-in-law  behind  the  tent."  The  old  woman  went  out  and 
brought  the  girl  in.  She  looked  beautiful  to  her,  as  she  previously  had 
to  the  moon.  She  and  the  moon  sat  down  together  on  their  bed.  Soon 
the  sun  came  in.  He  had  gone  to  the  camp  towards  the  east.  He 
said  the  same  to  his  mother  as  the  moon  had  said  to  her.  The  old  wo- 
man went  outside  and  looked.  In  a  little  hiding  place  of  weeds  a  frog 
hopped.  She  thought  it  was  merely  an  animal.  "I  wonder  where  his 
wife  is  ?  I  can't  find  her,"  she  said.  "Where  are  you  ?"  she  said  aloud. 
A  voice  came :  ''Here  I  am."  It  was  the  croaking  voice  of  the  frog. 
The  old  woman  took  her  into  the  tent.  The  moon  said :  ''My  older 
brother,  did  you  wish  to  have  such  a  wife?"  The  moon  was  not 
pleased  with  his  sister-in-law  the  frog.  The  sun  said  to  his  younger 
brother:  "Now  I  think  you  were  right.  The  human  woman  that  you 
brought  is  indeed  beautiful."  The  moon  said  to  his  parents :  "Must 
we  keep  her  to  live  with  us  ?  Her  eyes  are  large,  her  face  is  large,  her 
skin  is  rough,  her  belly  is  big,  and  her  legs  are  small."  The  frog  was 
injured  by  what  he  said,  but  restrained  herself  and  did  not  speak 
angrily.  The  moon  told  his  mother :  "Decide  whom  you  love  the  best. 
Cock  paunch  for  them.  Then  point  to  her  that  makes  the  greatest 
noise  in  chewing."  The  frog  heard  what  he  said,  and  took  charcoal. 
When  they  competed,  the  beautiful  woman  made  much  noise  chewing ; 
but  the  frog  slobbered,  and  the  black  saliva  ran  down  the  corners  of  her 
mouth.  Thus  her  deceit  was  revealed.  Four  times  the  moon  spcke 
in  ridicule  about  the  frog.  When  she  heard  him  the  .  fourth 
time,  she  said :  "I  renounce  living  with  your  brother.  But  the  old 
woman  likes  me  and  does  not  want  me  to  go  away.  Therefore  my 
body  shall  be  part  of  yours  and  shall  be  with  you  as  long  as  you  live." 
The  frog  jumped  and  alighted  on  the  breast  of  the  moon.  She  re- 
mained there.    That  is  why  the  moon  at  night  has  a  dark  spot. 

Now  the  woman  began  to  have  a  child.  It  was  bom  as  a  boy. 
There  were  many  buffalo  where  they  lived,  because  the  father,  mother, 
and  sons  had  taken  the  buffalo  up  with  them  from  the  earth.  The 
people  on  earth  were  starving.  The  child  grew  up  very  fast.  The 
father  and  the  sons  went  out  hunting  to  procure  food.  The  woman 
went  over  the  country  in  two  directions,  west  and  east,  where  the  wild 
roots  grew.  The  old  woman  told  her :  "There  are  two  kinds  for  you 
to  dig,  hiitceni  and  hia"gtcein.  But  do  not  dig  any  hia°gtcein  that 
are  dead  or  withered."    For  some  time  the  woman  obeved  her  instruc- 


334        Field  Columbian  Museum — Anthropology,  Vol.  V. 

tions.  Then,  when  it  was  nearly  evening,  she  made  up  her  mind  to 
dig  one  of  the  withered  plants.  She  had  four  digging  sticks  with  her. 
One  of  them  was  peeled  in  places  (for  ornamentation),  and  its  pointed 
end  was  painted  red.  With  this  she  dug  up  the  earth  around  the  root 
and  loosened  it.  She  pulled  it  out  and  to  her  surprise  there  was  a 
hole  through.  She  looked  down.  Then  she  saw  this  earth  as  it  is,  with 
camps  and  tribes  in  different  places.  "I  wonder  where  I  belong,  to  the 
east  or  west  ?"  said  the  woman  with  the  young  child  on  her  back.  Then 
she  knew  that  her  place  was  in  the  west.  She  put  the  root  and  the  loose 
earth  back  into  the  hole  and  went  home.  As  the  men  were  always 
killing  buffalo  for  food,  she  had  many  hides  to  prepare.  After  scraping 
them,  she  softened  them  on  a  rope  of  sinew.  The  old  man  made  these 
ropes  of  sinew  for  his  daughter-in-law  to  work  with.  She  showed  him 
those  that  she  had  worn  out  in  use.  Then  the  old  man  made  others 
for  her.  Again  they  went  out  to  hunt.  Then  the  woman  thought  she 
had  enough  sinew.  She  took  her  digging  sticks,  the  sinew,  and  her 
child,  and  went  to  where  she  had  dug  up  the  withered  root.  Then  she 
knotted  the  sinew  together.  She  took  out  the  root  and  dug  the  hole 
larger.  She  made  it  as  large  as  her  body.  She  laid  the  digging  sticks 
across  the  hole,  having  tied  the  sinew  to  them  in  the  middle.  She  tied 
the  sinew  about  herself  under  the  arms.  She  held  the  boy  on  her  back 
in  her  robe.  She  had  the  sinew  coiled  in  the  most  convenient  way. 
Then  she  slowly  lowered  herself  by  uncoiling  the  sinew  rope.  She 
got  as  far  as  half  the  height  of  a  cottonwood  tree  from  the  ground. 
Then  she  could  go  no  farther.  She  had  reached  the  end  of  the  sinew 
rope.  When  her  husband  returned,  he  asked  where  his  wife  was,  and 
was  told  that  she  had  gone  out  to  dig.  Then  the  two  brothers  went 
out,  the  moon  to  the  west,  and  the  sun  to  the  east.  The  moon  found  the 
hole,  looked  down,  and  saw  his  wife  hanging.  He  went  back  and 
got  a  stone  as  large  as  her  head.  He  brought  it  to  the  hole.  Four 
times  he  motioned  with  it  and  spat  on  it,  and  said :  "Not  to  my 
boy,  but  to  my  wife!  When  you  strike  her  head,  let  tTie  sinew  rope 
break!"  He  let  the  rock  drop,  and  watched  it  fall  on  his  wife's  head. 
When  the  stone  hit  her,  she  fell  to  the  ground ;  the  man  prayed  that 
the  boy  should  not  be  hurt.  They  fell  near  a  river,  and  the  boy  was 
not  hurt.  Among  the  trees  near  the  river  was  a  tent,  where  an  old 
woman  live  alone.  One  day  she  had  gathered  berries  and  brought  them 
to  her  tent.  She  went  out  to  find  a  stone  with  which  to  beat  the  berries. 
She  went  to  the  edge  of  the  bank  where  it  was  rocky.  Then  she  heard 
a  child  crying  not  far  away.  "What  can  it  be?"  she  wondered.  She 
went  on  and  again  she  heard  the  crying.    To  the  west  of  her  a  child 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       335 

was  really  crying.  She  went  to  it.  There  lay  a  woman,  and  by  her 
swollen  breasts  this  child.  The  child  cried  for  want  of  milk;  it  was 
starving.  "Is  this  my  grandson?  Surely  it  is  my  grandson,  Little- 
star  (ha96uusa'').'"  She  took  the  boy  to  her  tent  and  crushed  berries 
for  him.  With  these  she  fed  him.  What  was  not  eaten  remained 
in  the  bucket.  The  boy. saw  where  she  put  the  bucket  at  the  back  of  the 
tent.  The  old  woman  said :  "My  grandson,  I  will  go  out  to  see  if  I 
have  caught  any  elk  or  deer  or  buffalo."  There  were  trails  with  pits 
in  them,  leading  to  the  tent  from  all  sides.  It  was  by  means  of  these 
that  she  lived.  She  told  her  grandson  to  go  outside  and  play  near 
the  tent,  and  gave  him  a  bow  and  arrows.  The  boy  became  hungry, 
and  went  inside  to  get  the  bucket  of  berries.  It  was  gone.  He  won- 
dered what  had  become  of  it,  because  he  had  seen  the  old  woman  put 
it  away.  When  she  came  back,  she  was  carrying  elk  meat  on  her 
back.  He  went  to'  meet  her,  and  said :  "Grandmother,  some  one  has 
eaten  up  the  crushed  berries.  When  I  went  to  get  them  they  were 
gone."  The  old  woman  said:  "Perhaps  they  leaked  out."  This  the 
boy  believed.  Then  she  cooked  meat  from  the  back  of  the  elk,  find 
gave  it  to  her  grandson  to  eat  on  a  wooden  bowl.  What  was  left  she 
put  away  in  the  same  place  as  before.  She  went  out  again,  telling 
the  boy :  "Do  not  go  far  away ;  I  am  going  to  look  after  my  pits." 
The  boy  remained  in  the  tent.  Then  he  went  outside  to  play.  He  be- 
came hungry  and  went  inside  to  eat  the  meat  that  was  left.  There 
were  only  bones  in  the  bowl.  He  was  much  surprised.  Then  the  old 
woman  came  back  with  more  meat.  A  third  time  the  same  thing  hap- 
pened. The  boy  began  to  suspect  that  some  one  was  stealing  their 
food.  After  the  old  woman  had  come  back  the  third  time,  she  again 
gave  him  food  and  went  away.  The  boy  determined  to  see  who  it  was 
that  came  in  to  steal  their  food.  When  he  thought  somebodv  might 
have  come,  he  looked  at  the  bowl,  and  to  his  surprise  he  saw  the  head 
of  an  animal.  It  had  large  eyes,  a  large  mouth,  and  long  teeth,  and 
was  eating  the  cocked  food.  "You  are  the  one  that  steals  our  food, 
ugly  one,  coming  in  and  taking  what  does  not  belong  to  you  !'*  said  the 
boy.  Taking  his  bow,  he  shot  the  animal  in  the  soft  spot  next  to  the 
collar  bone,  well  knowing  the  fatal  place.  The  monster  was  killed. 
"Now  I  have  you,"  he  said.  The  old  woman  returned  with  the  meat 
which  she  had  got.  "Grandmother,  I  have  killed  the  one  that  steals 
our  food ;  you  will  see  who  it  is,"  said  the  boy  to  her.  "Yes  ?  I  am 
surprised!"  said  his  grandmother.  "Where  is  it?"  "There  it  lies." 
She  said  nothing  but  went  to  the  back  of  the  tent  and  mourned.     The 

'Or:  Star-child. 


336        Field  Columbian  Museum — Anthropology,  Vol.  V. 

boy,  with  his  bow  still  in  his  hand,  watched  her  closely;  he  saw  tears 
falling  and  mucus  coming  from  her  nose.  "Are  you  crying?"  he  asked. 
''No,  my  grandson,  I  am  sweating;  I  was  not  crying,"  said  she.  She 
went  out  and  left  the  boy.  When  she  returned,  her  legs  were  cut  and 
blood-stained,  and  her  arms  also.  "What  is  the  matter  with  your  legs 
and  arms  ?  You  must  have  cut  yourself !"  said  the  boy.  "No,  my 
grandson,  I  went  across  a  thicket  of  thorns  and  was  scratched ;  that 
is  how  I  bled,"  said  she.  She  went  out  again.  Now  the  boy  thought 
that  he  would  ask  her  whether  the  monster  was  her  husband.  He  thought 
it  was  her  husband.  She  went  out  on  the  prairie  in  order  to  mourn. 
When  she  came  back  she  looked  very  sad.  "Grandmother,  were  you  not 
the  wife  of  that  animal  ?  It  appears  so  to  me !"  the  boy  said  to  her. 
"Yes,  my  grandson,  he  was  my  husband."  "Well,  if  you  had  told  me 
before,  I  should  not  have  done  that.  I  should  not  have  killed  him." 
He  was  sorry  for  what  he  had  done.  He  lived  with  her  for  some  time, 
helping  her.  Then  he  said  to  her :  "I  am  going  away.  Where  is 
the  camp  to  which  I  belong?  My  mother  belonged  to  this  earth,  and  I 
want  to  find  my  relatives  again.  I  am  the  son  of  the  moon,  and  the 
grandson  of  the  father  and  mother  above."  She  said  to  him :  "Towards 
the  west  is  the  camp  where  your  people  are."  He  started  to  go.  He 
came  to  a  bare  hill.  He  rested  there.  Snakes  were  asleep  there  with 
their  heads  out  of  the  ground.  "I  have  come  to  the  wrong  place  to 
rest,"  said  Little-star.  With  his  bow  he  struck  the  heads  of  the  snakes, 
killing  many.  One-  woke  up,  saw  what  Little-star  was  doing,  and 
ipried  out :  "Wake  up,  crazy  Little-star  is  killing  us ;  I  think  I  alone 
have  saved  you !  Little-star,  I  will  kill  you.  I  will  follow  you.  You 
can  go  to  no  place  to  escape  me,  either  by  day  or  at  night.  You  will 
surely  become  tired,  you  will  surely  sleep  some  time.  Then  I  shall 
overtake  you."  Then  Little-star  said  to  his  bow :  "Whenever  I  sleep 
I  shall  put  you  next  to  me,  standing  upright  in  the  ground.  If  I  sleep 
too  long,  wake  me  by  falling  on  my  head !"  Then  he  went  away  from 
there.  He  came  to  where  he  saw  the  camp  of  his  people ;  but  he  did 
not  stay.  He  told  them  that  he  had  done  something;  that  he  was  try- 
ing to  escape.  The  people  knew  him  to  be  Little-star.  He  went  on 
again.  When  he  cariie  to  a  place  to  sleep,  he  slept.  The  bow  dropped  on 
his  head  and  he  awoke  ;  the  snake  had  overtaken  him.  It  said :  '  I  will 
catch  you  later.  You  cannot  escape  me."  It  was  constantly  behind 
him.  With  the  aid  of  his  bow,  he  could  travel  very  fast.  At  night  he 
lay  down  to  sleep.  The  bow  fell.  Again  the  snake  had  reached  him. 
^'You  cannot  escape  me,"  it  said.  "There  is  no  hole  into  which  you 
can  go.     Some  time  you  must  become  tired  and  sleep  too  fast."     A 


Oct.,  1903.      Arapaho  Traditions — Dorsey  and  Kroeber.       337 

third  time  the  snake  reached  him  and  he  awoke.  The  fourth  time  he 
had  become  tired.  He  slept  soundly.  The  bow  fell  on  him  and  he  did 
not  wake.  "I  have  you  at  last,"  said  the  snake.  It  entered  his  anus, 
and  crawled  up  his  backbone  into  his  skull  and  coiled  up  in  his  brain. 
The  boy  lay  on  the  ground  coiled  like  a  snake  at  sleep.  He  remained 
with  the  snake  in  his  head  until  his  flesh  had  disappeared.  For  many 
days  and  months  he  lay  there,  until  he  was  only  bones.  While  he  lay 
sleeping  this  long  time  with  the  snake  in  him,  he  never  asked  for  help 
from  his  own  relatives  above,  though  they  were  powerful.  When  there 
were  no  tendons  left  on  his  bones  he  began  to  reproach  his  grandfather. 
"I  thought  I  belonged  to  your  family,"  he  said,  meaning  his  grand- 
father and  grandmother  and  father.  "Here  I  lie  helpless,  nothing  but 
bones.  Will  you  do  what  I  ask?"  Whatever  he  said  was  heard.  "If 
I  am  the  true  grandson  of  my  grandparents,  let  there  be  rain  enough  to 
wet  the  rocks  through.  After  the  rain  let  it  be  hot  like  fire.  Let  there 
be  heat  like  that  felt  by  a  person  stirring  the  fire."  After  he  said  this, 
clouds  came,  and  it  began  to  rain.  It  rained  so  much  that  the  rocks 
were  wet  through.  When  the  clouds  disappeared,  the  hot  sun  showed 
itself,  and  the  heat  began.  The  snake  felt  it  and  began  to  move.  The 
heat  became  more  than  it  was  able  to  bear.  When  it  was  about  to 
emerge,  Little-star  sat  up,  with  his  mouth  open,  watching  closely.  The 
sun  was  becoming  hotter.  When  the  snake  stuck  its  head  out  of  his 
mouth,  he  caught  it  with  his  left  hand  and  pulled  it  out  of  himself. 
Then  he  continued  to  hold  it.  He  said  to  it :  "This  is  what  I  am  able 
to  do.  Now  what  shall  I  do  with  you?  Is  it  best  if  I  kill  you?  You 
shall  remain  in  the  ground.  You  will  have  no  legs  and  will  not  live 
with  people.  If  people  meet  you  accidentally  they  will  kill  you."  "It 
is  well."  said  the  snake  to  him,  "Since  you  pity  me,  I  will  give  you  my 
body.  I  will  help  you.  All  your  life  you  shall  arrive  wherever  you  go, 
just  as  I  never  became  tired  and  reached  you.  I  will  help  you  all  your 
life,  as  long  as  you  are  on  earth.  But  when  I  am  asleep,  and  you  come 
on  me,  I  will  bite  you  and  kill  you."  This  is  Little-star's  great  mistake ; 
he  did  not  tell  the  snake  that  it  should  not  bite  men.  Then  Little-star 
showed  the  snake  his  bow.  The  snake  said :  "Take  my  body  and  at- 
tach it  to  the  bow."  The  bow  had  a  swallow  tied  to  it  at  one  end.  then 
a  bluebird,  then,  in  the  middle  where  it  was  held,  a  king-fisher,  next  a 
chicken-hawk,  and  at  the  other  end  a  small  dark  bird.  Eagle,  wood- 
pecker, prairie-chicken,  crow,  magpie,  and  all  birds'  feathers  were  tied 
to  the  bow.  There  were  also  berries  on  it,  strung  like  beads  and  painted 
white.  This  string  of  beads  was  the  snake's  body.  Then  Little-star 
said  :    "The  upper  end  points  to  the  sky ;  it  belongs  to  mankind.    You 


338         Field  Columbian   Museum — Anthropology,  Vol.  V. 

are  the  lower  end,  the  earth."  They  separated,  the  snake  going  under- 
ground, and  he  on  his  way  with  the  bow.  He  came  back  to  his  camp 
and  looked  for  the  old  woman's  tent.  He  saw  it,  and  first  went  behind 
it,  to  the  west,  and  hung  his  bow  on  a  tree.  Then  he  went  in  to  the 
old  woman.  "I  am  surprised !  You  have  been  away  long.  What 
did  you  do?"  she  said  to  him.  Little-star  said:  "I  was  nearly  killed 
by  a  snake.  I  lay  on  the  ground  for  many  months.  Now  I  think  it 
is  best  for  me  to  go  away  from  you  men,  for  I  know  I  shall  always 
perform  something  and  thus  do  injury  to  some  one.'''  Then  the  old 
woman  said  to  him :  "You  ought  to  have  asked  your  grandparents 
before  you  decided  what  to  do  to  the  snake.  Now  go  to  your  grand- 
father and  grandmother  and  father.  Do  not  go  in  any  other  direction ; 
go  directly  to  them.  You  thought  a  wise  thing  when  you  thought  of 
going  to  them."  "It  is  well,"  said  Little-star.  He  went  out  of  the 
tent,  and  started  to  go  to  his  bow.  It  was  dark.  He  met  a  young 
man.  He  said  to  him :  "Come  with  me !  I  will  show  what  I  possess." 
The  young  man  followed  him,  and  they  came  to  where  he  had  left 
the  bow.  Then  he  unwrapped  it,  and  let  the  young  man  see  all  that  was 
tied  to  it,  and  explained  the  ©leaning  of  everything.  Then  he  said : 
"This  I  shall  leave  with^  you,  for  you  and  for  all  men.  .  It  will  guide 
you.  It  contains  the  gift  of  the  father,  of  the  earth,  the  animals,  man- 
kind, rivers,  woods,  of  what  is  on  and  under  ground,  of  breath  (life). 
There  will  be  a  change  (wars)  in  the  future.  This  will  be  your  weapon. 
All  weapons  will  be  made  from  this  one.  Now  I  will  show  you  that 
it  is  true.  Thus  I  shall  go  up,  by  this  bow."  Then  he  motioned  with  the 
bow  in  his  right  hand ;  then  took  it  in  his  left  and  made  the  same 
motion ;  again  he  took  it  in  his  right,  and  again  in  his  left  hand.  Then 
the  fifth  time  he  swung  it  in  the  middle,  while  all  the  feathers  on  it 
moved.*  Then  he  gave  it  to  the  young  man,  and  he  himself  rose  to  the 
sky  and  became  a  star." — K. 

•  The  bow  was  also  called  lance  (kaaxayenan)  by  the  narrator.  It  forms  a  Constellation  of 
several  stars  in  a  long  row.    Near  it  are  a  group  of  stars  called  baetcet,  hand. 

'An  argument  between  sun  and  moon  is  found  in  J.  O.  Dorsey,  Contr.  N.  A.  Ethn.,  VI,  328 
(Dhegiha),  and  in  Journ.  Am.  Folk  Lore,  XIII,  164  (Cheyenne).  The  incident  of  the  ascent  of  a  wo- 
man to  the  sky  by  means  of  a  tree  and  porcupine  is  only  known  to  occur  among  Arapaho,  Gros 
Ventre,  and  Kiowa  (cf.  illustration  in  Ann.  Rep.  Bur.  Ethn.,  XVII,  Mooney,  Calendar  History  of 
the  Kiowa,  238).  The  more  common  myth  of  the  women  who  wished  for  stars,  and  found  them- 
selves in  the  sky  is  found  among  the  Gros  Ventre.  Micmac,  Dakota,  Chilcotin,  Quinault.  Lkungen, 
and  other  tribes,  thus  possessing  a  very  wide  range.  The  descent  from  the  sky  by  means  of  a 
rope  occurs  among  the  Kathlamet  fBull.  Bur.  Ethn.,  No.  26,  p.  17),  Quinault  (Farrand,  Mem. 
Am.  Mus.  Nat.  Hist.,  IV,  109),  Chilcotin  (ibid.,  29).  The  myth  of  the  ascent  to  the  sky  has  many 
other  forms  in  North  America,  The  sky  is  made  to  tilt,  a  chain  of  arrows  is  shot  into  it,  the 
spider  draws  people  up,  ropes  are  shot  up,  or  persons  tiy  to  the  sky  after  putting  on  bird  skins. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       339 

137. — The  Porcupine  and  the  Woman  who  climbed  to  the  Sky/ 

The  moon  was  a  handsome  young  man  who  lived  with  his  mother. 
He  had  a  wife  whom  he  did  not  like,  the  frog.  Looking  down,  he  saw 
a  woman.  Then  he  came  down  to  the  earth.  The  woman  saw  a  por- 
cupine hanging  on  a  tree.  She  wanted  to  get  its  quills,  and  climbed 
up  after  it.  Just  as  she  reached  out  to  get  it,  the  porcupine  climbed  to 
the  next  limb  above.  This  it  continued  to  do.  The  woman  climbed 
higher  and  higher  without  knowing  it.  The  moon  was  causing  the  tree 
to  stretch  upward.  At  last  the  woman  saw  something  above  her,  solid 
like  a  wall,  but  shining:  it  was  the  sky.  There  was  an  opening  in  it 
and  through  this  the  tree  grew.  The  woman  hung  to  the  tree,  not 
knowing  what  to  do.  When  she  reached  the  sky,  the  moon  took  her  and 
brought  her  to  his  tent.  Then  he  wished  to  know  which  of  his  wives 
was  the  younger,  intending  to  send  the  other  away.  He  gave  them 
buffalo  gut,  in  order  to  judge  by  the  noise  they  made  in  chewing  it  whose 
teeth  were  the  sharpest.  The  frog  put  charcoal  into  her  mouth,  and 
when  she  chewed,  made  a  noise.  Then  the  black  saliva  ran  out  of 
the  corners  of  her  mouth.  The  moon  saw  that  she  was  old  and  put  her 
away.  The  woman  used  to  go  out  and  sit  by  herself;  she  was  sad, 
thinking  what  to  do  to  get  home ;  she  could  think  of  no  way.  An  old 
woman  pitied  her  and  went  to  where  she  sat,  and  said :  "I  will  help 
you  to  go  back  to  the  earth ;  I  will  let  you  down  by  a  sinew  rope." 
When  the  man  went  hunting  again,  the  two  women  went  out  and 
looked  for  the  thinnest  place  in  the  sky.  They  dug  through  the  ground 
and  soon  reached  the  sky,  which  was  like  ice.  They  broke  a  hole 
through  this  carefully,  so  that  the  old  woman  might  cover  it  up  again 
without  leaving  any  traces.  Then  the  old  woman  tied  the  sinew  about 
the  other  and  let  her  down.  The  sinew  stretched,  and  at  last  the  woman 
reached  the  earth  and  got  home.  Then  the  moon  took  back  his  old  wife. 
Therefore  he  has  a  black  frog  upon  him.  When  the  woman  reached  her 
camp,  the  people  were  much  surprised.  They  had  thought  her  dead. 
She  told  them  how  she  had  been  taken  up.  Soon  she  gave  birth  to  a 
boy ;  he  was  called  Hiiciisisa",  Moon-child.*  He  grew  up  fast,  and  was 
beautiful  and  kind-hearted.  Every  one  thought  well  of  him.  He  be- 
came chief  of  the  people ;  his  tent  was  very  large  and  full  of  robes 
and  embroidered  work.  He  lived  a  hundred  years,  remaining  strong 
and  vigorous.  When  he  died  the  moon  took  him  up  to  the  sky  to  live 
there.*— K. 

'  Told  by  informant  B. 

»  Or:  Sun<hild. 

'The  following  version  was  obtained  as  a  text  from  informant  C.  Women  who  were  going  to 
■water  saw  a  porcupine.  One  of  the  women  wanted  it  and  said  :  "  I  will  try  to  catch  it."  She  climbed 
up  a  tree  after  it.    When  she  got  close  and  was  just  about  to  take  it,  it  began  to  climb  on  again,  so 


340        Field  Columbian  Museum — Anthropology,  Vol.  V. 

138. — The  Porcupine  and  the  Woman  who  climbed  to  the  Sky.' 

Some  women  who  had  gone  out  to  get  wood  found  a  porcupine 
and  chased  it.  It  ran  up  a  cottonwood  tree.  They  could  not  strike  it. 
One  of  them  cHmbed  after  it  while  the  others  watched  her.  As  she 
climbed,  the  earth  seemed  near  to  her.  The  tree  stretched  until  at  last 
it  reached  the  sky,  and  the  sky  opened,  and  the  porcupine,  followed 
by  the  woman,  entered.  It  ran  into  the  timber  and  she  continued  to 
follow  it.  In  the  timber  she  found  a  handsome  young  man,  the  sun, 
who  took  her  for  his  wife.  The  moon  was  envious  of  the  sun.  He 
said,  "You  have  said  that  the  women  on  earth  are  not  beautiful  enough 
for  you,  for  they  are  ugly  when  they  look  up  at  you ;  but  now  after 
having  despised  them,  you  have  brought  this  woman  up."  Then  the 
woman  had  a  child.  The  sun  and  the  moon  went  hunting  and  pro- 
vided for  their  sisters  and  this  woman.  Thus  she  obtained  sinew  of 
which  to  make  ropes.  Whenever  the  sisters  of  the  sun  went  out  to 
dig  roots,  she  was  forbidden  to  go  with  them,  and  told  to  stay  at 
home.  But  one  day  she  went  out  secretly  with  her  child  in  order  to 
dig.  She  found  roots  and  began  to  dig  with  her  digging  stick.  To  her 
surprise 'she  found  that  the  soil  gave  way  and  below  her  she  saw  the 
earth,  with  its  rivers  and  circles  of  tents  and  people  walking  about. 
Then  she  covered  up  the  hole  and  went  back.  Then  she  procured  all 
the  sinew  she  could  get  and  made  more  rope  and  tied  it  to  what  she 
had,  until  she  thought  it  long  enough  to  reach  the  earth.  Then,  taking 
this  rope  and  her  boy,  she  went  out,  made  a  hole,  laid  the  digging 
stick  across  it,  and  tied  the  rope  to  the  stick.  Then,  holding  her  boy^ 
she  let  herself  down.  She  was  unable,  however,  to  reach  the  earth,  and 
remained  hanging  at  the  end  of  the  rope.     The  people  above  began 

that  she  missed  it.  Then  she  went  farther  up.  Finally  she  approached  it  again,  but  just  as  she 
tried  to  seize  it,  it  went  on  up  and  escaped  from  her.  Thus  it  slipped  from  her  and  climbed  farther, 
until  it  had  led  her  so  far  that  she  could  not  come  back  down.  "I  will  catch  it  at  last,"  she  thought, 
still  ignorant  of  how  she  was  being  deceived.  Thus  the  porcupine  brought  her  to  the  sky.  Whenr 
she  arrived  there,  suddenly  the  moon  came  to  her,  smiling,  it  is  said.  He  married  her.  The 
luminary  (moon)  had  abundance  of  everything  in  the  sky.  He  brought  much  game  and  stored  it  up. 
"  I  will  escape  by  means  of  sinew,"  thought  the  woman.  So  she  secretly  twisted  much  sinew. 
When  she  had  made  enough  [rope],  she  fastened  it.  When  she  had  fastened  [the  end  J.  she  let  the 
rope  down.  There  was  a  large  hole  above,  through  which  she  was  going  to  let  herself  down.  Then 
she  slid  down.  When  she  had  let  herself  down  the  full  length  of  the  rope,  it  did  not  reach  the 
earth.  She  hung  there.  Then  her  husband  found  her,  it  is  said.  He  had  looked  for  his  wife,  and  at 
this  hole  in  the  sky  he  saw  her.  hanging  below.  He  became  angry  and  dropped  a  large  stone  upoo 
her.  It  fell  directly  upon  her  head  and  killed  her.  The  woman  had  been  with  child.  After  she  had 
lain  some  time  the  boy  was  born.  After  he  was  born  he  began  to  run  about  in  play.  Then  he 
became  lost  in  the -grass.  So  he  remained  and  slept  in  the  grass.  An  old  woman  who  was  going  by 
found  him.  "  Alas  !  my  grandchild  I"  she  said.  She  brought  him  home  and  cared  for  him.  Then 
they  came  to  live  in  large  tent.  The  boy  was  liked  by  every  one.  When  he  became  a  man  he  was 
brave  in  charging  the  buffalo  and  In  war. 
'  Told  by  informants  J. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       341 

to  wonder  what  had  become  of  her  and  her  boy.  Her  husband  thought : 
"She  has  found  some  way  to  go  back."  Then  they  searched  for  her 
and  found  the  stick  across  the  hole.  Looking  down,  they  saw  the  wo- 
man at  the  end  of  the  sinew  rope.  The  sun  took  a  flat  stone  used  for 
pounding  (hataa°)  and  said:  "Not  to  my  boy,  but  to  the  woman. 
Let  it  fall  on  her  head."  Then  he  dropped  the  stone.  It  killed  her, 
and  she  fell  down.  The  boy,  however,  was  not  hurt  and  ran  about 
where  his  mother  lay,  sucking  from  her.  Thus  it  was  for  a  long  time. 
Then  a  camp  of  people  passed  by,  traveling.  They  found  the  boy 
among  the  grasses  and  weeds,  scabby  and  dirty.  They  called  him 
Blaxuyan  (Found-in-grass).  His  true  name  was  Housa"  (Porcupine's 
son)  or  Hiiciisteia"  (Sun-child).^ — K. 

139. — Found-in-Grass. 

A  man  and  wife  camped  alone  by  the  river.  The  wife  was  in  the 
family  way,  just  about  to  endure  labor.  "Now  I  shall  be  gone  on  a 
hunt  every  day  and  I  want  you,  dear,  to  stay  inside  and  attend  to  your 
usual  work.  Somebody  may  try  to  tempt  you  while  I  am  gone.  Should 
such  an  one  came  to  our  tipi  calling  for  you,  saying,  'How  is  it  with 
you  ?'  do  not  pay  any  attention  to  him,"  said  the  husband.  So  the  man 
went  out  far  from  home,  and  while  he  was  away  a  voice  came,  calling 
to  the  woman,  "How  is  it  with  you?"  The  woman  did  not  even  move, 
but  kept  at  her  quill  work  until  her  husband  returned.  "Come  out  and 
unload  the  pony,"  said  he  as  he  approached.  The  wife  went  out  smil- 
ing and  congratulated  her  man  for  bringing  the  meat  and  hide. 

The  next  morning  after  breakfast  the  man  went  out  after  more 
meat  and  hide,  leaving  his  wife  at  home,  and  cautioning  her  to  be 
on  her  guard.  After  he  had  gone  the  voice  came  nearer  to  the  tent, 
calling,  "How  is  it  with  you?"  The  wife,  being  very  busy,  didn't  pay 
any  attention  to  the  person  calling  and  howling  outside.  The  husband 
returned  home  and  called  to  his  wife,  "Come  out  and  unload  this  pony." 
The  wife  went  out  smiling  to  her  husband  and  soon  unloaded  the  pony. 
By  this  time  they  were  well  provided  with  meat. 

The  next  morning  the  husband  started  off  again  in  search  of  game. 
After  a  short  while  the  voice  came  about  the  tipi  and  nearer  than 
before,  calling  out  louder,  "How  is  it  with  you  ?"  This  time  the  wife 
was  somewhat  affected  by  the  strange  voice.  "I  wonder  from  whom 
that  strange  voice  comes  ?  Here  am  I  alone  and  in  need  of  everything, 
and  my  husband  goes  out  for  that,"  said  she;    The  husband  returned. 

»  Hiiciis  is  both  sun  and  moon.  Biaxuyan  is  usually  the  name  of  the  hero  of  another  myth. 
See  Nos.  142  and  143. 


342         Field  Columbian  Museum — Anthropology,  Vol.  V. 

"Come  out  and  unload  this  pony,"  said  he  to  his  wife.  The  wife  went 
out  with  a  different  disposition  and  unloaded  the  pony's  burden.  "Well, 
I  am  glad  that  you  are  attentive  to  your  work  and  look  well  to  your- 
self," said  the  husband. 

The  next  morning  the  husband  said  to  his  wife,  "Now,  my  dear 
wife,  I  shall  be  gone  for  some  time,  and  shall  come  home  late.  I  shall 
want  you  now  to  be  careful  not  to  pay  any  attention  to  anybody  or  to 
any  voice  outside,  but  attend  to  your  usual  work.  I  shall  try  to  come 
home  early  if  possible,  but  the  game  is  a  long  way  off."  So  the  man 
started  off  for  more  game.  Soon  after  the  husband  had  left  the  tipi, 
this  voice  came  by  the  door,  calling  distinctly  for  the  woman,  saying, 
■''How  is  it  with  you  ?"  She  was  so  attracted  that  she  took  an  awl  and 
punched  a  hole  through  the  tipi  and  looked  to  see  who  that  strange  per- 
son might  be.  "That  is  just  what  I  have  wanted  for  some  time,"  said 
the  stranger,  who  now  entered  the  tipi  and  took  a  seat  back  of  the 
center.    He  had  tangled  hair  and  looked  very  fierce. 

This  woman  immediately  built  a  fire  and  placed  a  kettle  over  it, 
placed  the  meat  to  boil,  and  after  it  was  done,  gave  it  to  the  visitor  in 
a  wooden  bowl.  Then  said  the  man,  "That  is  not  the  kind  of  a  bowl  I 
am  accustomed  to,"  so  she  took  it  back  disgusted.  She  then  took  her 
white  buffalo  robe  (emblem  of  highest  degree  in  the  Buffalo-Women's 
lodge)  for  his  bowl,  that  he  might  eat  out  of  it.  But  he  said  this  would 
not  do.     (She  offered  the  buffalo  robe  because  it  was  valuable  in  life.) 

She  now  meditated  as  to  what  might  be  the  suitable  sort  of  dish, 
and  finally  thought  of  her  best  buckskin  dress.  So  she  took  it  off  and 
spread  it  before  him  and  placed  the  meat  upon  it.  "You  have  made  a 
close  guess,  but  it  is  not  the  kind,"  said  the  man  with  the  tangled  hair. 
^'Well,  what  can  it  be,  for  I  have  even  spread  my  best  dress  before  him 
and  he  has  rejected  it?"  she  said  to  herself. 

She  was  in  great  despair  for  some  time,  the  man  still  waiting. 
Finally  she  took  the  meat,  got  up  and  lay  down  in  front  of  the  man  and 
placed  the  meat  on  top  of  her  chest.  "Yes,  this  is  the  very  kind  I  am 
used  to  for  a  meat  bowl,"  said  he.  The  man  then  ate  his  meal,  and 
when  about  to  finish  it,  he  said,  "Sometimes  a  man  accidentally  strikes 
the  bowl,"  cutting  the  woman's  belly  open.  Finding  that  the 
woman  had  twins,  he  threw  one  by  the  door  and  the  other  to  the  spring, 
•  and  laid  the  woman,  back  toward  the  fire,  covering  her  with  her  buffalo 
robe.    Then  the  man  went  out  of  the  tipi. 

It  wks  after  dark  when  the  husband  returned.  "Come  out,  wife, 
and  unload  this  pony,"  said  he.  But  the  wife  didn't  answer  for  a 
time,  and  he  said,  "That  is  the  reason  I  told  you  to  be  careful  when  I 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       343 

went  out  after  game.  Maybe  she  is  fast  asleep,  it  being  late,"  and 
he  unloaded  his  pony.  Then  he  went  into  the  tipi  and  saw  his  wife 
covered  up  with  buffalo  robes,  and  with  her  back  to  the  fireplace.  "Get 
up,  my  wife,  and  build  more  fire,  and  let  us  have  some  supper,"  said  the 
husband,  pulling  the  robes  off  from  her.  Still  she  did  not  answer  him. 
He  grabbed  her  and  turned  her  body  toward  the  fire,  and  found  that 
her  belly  was  opened.  Then  the  husband  laid  everything  down  and  wept 
bitterly  over  his  wife.  He  went  out  during  the  night  and  cried  on  ac- 
count of  his  wife's  ill  fortune. 

In  the  morning  the  husband  came  back  to  the  tipi  and  fixed  his 
wife  up  properly  inside,  and  immediately  went  out  on  the  prairie 
mourning  over  his  wife.  When  he  came  back  in  the  evening  and  went 
into  his  tipi,  he  found  his  arrows  scattered  inside.  "Well,  this  is  a 
strange  affair;  I  am  here  alone,  and  my  wife  dead,  and  I  wonder  who 
comes  in  and  bothers  my  arrows !"  said  the  man. 

In  the  morning  he  went  out  again  on  the  prairie  to  mourn,  but  came 
back  secretly  to  see  who  went  into  the  tipi  during  his  absence.  When 
he  approached  he  heard  boys  playing  inside,  and  creeping  close  to  the 
tipi,  rushed  inside  and  caught  one  of  them,  which  was  named  "By- 
the-Door,"  while  the  other  boy  ("Spring-Boy")  escaped  to  the  spring 
again.  By-the-Door  fought  his  father,  scratched  him  and  bit  him  to  get 
loose,  but  the  father  held  him  tight.  "My  dear  boy,  look  at  your  things 
inside,  the  bows  and  arrows,  the  ponies  out  on  the  prairie  grazing,  and 
other  things ;  will  you  please  give  up  and  be  a  companion  to  your  own 
father?"  said  the  man.    Finally  the  child  yielded  and  both  were  happy. 

The  next  morning  the  father,  when  about  to  start  off  to  mourn,  told 
his  boy  to  persuade  his  brother,  Spring-Boy,  to  come  out  and  play  an 
arrow  game  (like  a  game  of  stick  arrows),  and  he  would  come  around 
secretly  in  the  mean  time.  So  By-the-Door  was  instructed  to  win  the 
first  bet,  and  while  Spring-Boy  should  get  down  to  look,  he  should 
jump  on  him  and  held  him  and  call  his  father.  So  the  father  went  away 
and  By-the-Door  cried  to  his  brother  to  leave  his  hiding-place  and  come 
in  for  a  good  game.  But  Spring-Boy  answered,  "No,  I  don't  want  to 
go,  for  our  father  caught  you."  "Well,  no!  I  got  loose  from  him," 
said  By-the-Door.  "Come  out  and  let  us  enjoy  ourselves.  He  will  be 
gone  a  long  while,  for  I  scratched  his  face  and  bit  him  badly,"  said 
By-the-Door.  Finally  Spring-Boy  came  out  and  looked  around,  very 
much  afraid  to  go  in,  but  he  was  anxious  to  play  with  his  brother.  So 
he  went  inside  and  the  game  went  on  as  if  nothing  had  happened,  the 
dead  mother  lying  inside.  "Say,  Spring-Boy,  I  won  that  arrow,  see! 
The  sinew  strin^j  touches  the  feathers  cf  the  other  arrow."  said  Bv- 


344        Field  Columbian  Musei/m — Anthropology,  Vol.  V. 

the-Door.  "Just  stoop  down  on  your  knees  and  look,  to  be  sure,"  said 
By-the-Door.  Spring-Boy  was  very  timid,  and  constantly  looked  cut 
to  see  if  their  father  was  coming.  Finally  ■  he  stooped  down  on  his 
knees  and  looked  for  the  winning  point  for  a  moment,  and  straightened 
himself,  saying  he  was  not  the  loser.  "You  didn't  stoop  low  enough 
to  see  it  right,"  said  By-the-Door.  "Get  right  down  on  your  knees 
and  be  convinced,  for  I  am  sure  that  I  won  that  arrow,"  said  By-the- 
Door.  So  Spring-Boy  did  as  he  was  told,  and  all  at  once  his  brother 
jumped  on  him,  calling  for  his  father  to  rush  in.  The  father  rushed  in 
and  grabbed  his  boy,  and  told  him  to  stop  crying,  for  he  had  some  good 
arrows  for  him.  But  Spring-Boy  fought  like  his  brother,  but  finally 
gave  himself  up. 

Now  the  father  and  the  twin  boys  were  all  happy.  Before  the 
father  prepared  to  go  anywhere  in  the  morning,  the  boys  knew  their 
father  was  in  sorrow,  and  told  him  to  make  two  bows  and  four  arrows, 
one  painted  black  with  two  arrows,  and  the  other  painted  red  with 
two  arrows,  for  them ;  then  to  erect  a  sweat-lodge  and  to  place  their 
mother  inside,  which  he  did.  Then  the  boys  stepped  a  short  distance 
from  the  sweat-lodge.  The  boy  with  a  black  bow  shot  his  arrow  up  in 
the  air,  and  said,  "Get  away,  mother !  Get  away,  mother !"  The  sweat- 
iodge  moved  a  little  at  the  bottom.  So  the  other  boy  shot  his  red  arrow 
up  in  the  air  and  cried,  "Get  away,  mother !  Get  out,  mother !"  The 
sweat-lodge  shook  distinctly  on  the  sides.  Then  the  first  one  shot  his 
black  arrow  up  in  the  air  and  cried,  "Get  away,  mother !"  The  sweat- 
lodge  moved  at  the  top  and  sides  very  plainly.  Then  the  second  boy 
shot  his  red  arrow  up  in  the  air  and  cried  with  a  loud  voice,  "Get  away, 
mother !  Get  out,  mother !"  The  mother  came  out  of  the  sweat-lodge 
alive  and  in  good  appearance.  Thus  the  family  was  formed  anew  with 
the  twins,  and  this  is  the  reason  that  some  of  the  women  nowadays 
give  birth  to  twins.  The  family  were  happy  again,  and  the  father  and 
mother  went  at  their  usual  occupations. 

"Now,  my  dear  boys,  I  want  you  to  be  good  and  to  be  obedient  to 
me  and  to  your  mother.  Yonder,  in  that  big  grove  of  timber  you  must 
not  go,  for  a  very  dangerous  being  lives  there,"  said  the  father.  "I 
shall  be  gone  for  some  time  for  game,  and  you  are  to  be  sure  and  stay 
around  the  tipi."  Their  father  went  oflf  and  the  boys  said  to  each  other, 
"Our  father  cautioned  us  not  to  go  over  to  that  timber,  but  let  us  go 
over  and  find  out  what  it  is  over  there  that  he  told  us  about."  So  they 
stole  away  to  the  place.  When  they  went  into  the  timber  they  saw  a 
tanned,  smoked-looking  tipi  standing  alone.  When  they  had  approached 
closer,  they  saw  a  man  in  it,  who  welcomed  them,  saying,  "Come  in  I 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       345 

Well,  I  am  glad  to  see  you,  grandchildren,"  and  he  looked  at  them 
closely. 

When  these  boys  went  in  they  saw  this  man  ha*d  tangled  hair,  and 
inside  of  the  tipi  were  snakes,  crawling  everywhere.  The  boys  didn't 
want  to  sit  down,  but  got  some  flat  stones  and  placed  them  under  them 
and  sat  down.  (If  they  had  sat  down  without  placing  the  stones  as  they 
did,  the  snakes  would  have  run  into  their  anus,  but  these  boys  were 
smart  and  cunning.)  "Well,  my  grandchildren,  I  want  you  to  louse 
me,"  said  the  man  with  tangled  hair.  "All  right!"  said  the  boys.  So 
they  both  sat  close  to  him  with  stones  at  their  bottom  and  began  un- 
raveling his  hair,  tied  up  in  a  knot  on  his  forehead.  (The  old  priests 
used  to  tie  their  hair  in  a  knot  after  the  fashion  of  this  man ;  they  also 
wore  tangled  hair.) 

When  these  boys  unraveled  the  hair,  they  found  that  the  man 
had  open  brains,  from  which  he  derived  that  name.  This  man  who 
camped  alone  in  the  woods  had  no  sympathy  for  anybody  else,  and  for 
that  reason  he  was  called  "the  man  with  opened  brains,"  or,  "Open- 
Brains."  Properly  speaking,  he  was  the  first  murderer.  The  boys 
kept  at  work,  cracking  the  lice  in  their  mouths,  and  finally  made  him  go 
to  sleep.  While  Open-Brains  was  fast  asleep  the  boys  took  his  tangled 
hair  and  tied  it  to  every  tipi  pole  inside,  and  then  heated  a  big  round 
stone,  big  enough  for  the  hole  in  his  skull,  which,  after  it  was  heated, 
they  placed  inside  his  skull.  Open-Brains  struggled,  but  was  finally 
burned  to  death.  These  boys  then  cut  off  his  tangled  hair  and  carried 
it  home.  When  they  arrived  home,  they  gave  it  to  their  father  to  use 
on  his  shirts  and  leggings  as  pendants.  "Well,  well,  boys !  How  in 
the  world  did  you  get  that  man's  hair?  He  was  the  most  troublesome 
being  on  earth !"  said  the  father.  "We  got  the  man  to  sleep  and  placed 
a  heated  stone  in  his  brains,"  said  the  boys,  "and  killed  him." 

"Now,  my  dear  boys,  I  want  both  of  you  to  keep  away  from  that 
big  hill  close  to  the  river,  for  a  fierce  animal  lives  there,"  said  the  father. 
The  father,  as  usual,  went  out  in  search  of  game  that  morning.  The 
boys  said  again  to  each  other,  "I  wonder  what  animal  lives  there.  Let 
us  go  over  there  and  find  it."  So  they  went  to  the  place  and  found  a  big 
buffalo  bull,  covered  with  iron,  and  very  fierce-looking.  When  the 
buffalo  bull  saw  them,  he  raised  his  head  and  shook  it,  and  lifted  his 
tail  and  circled  about,  throwing  the  dirt  in  the  air,  ready  to  make  a 
charge  on  the  boys.  Before  the  buffalo  bull  was  ready,  the  boys  shot  at 
him  and  killed  him.  The  boys  went  up  to  him  and  cut  off  his  horns  and 
carried  them  to  their  father  to  be  used  for  dippers.  The  father  won- 
dered how  they  had  killed  the  buffalo  bull,  and  they  told  him  that  they 


346        Field  Columbian  Museum — Anthropology,  Vol.  V. 

had  shot  it  with  the  bows  and  arrows  which  their  father  had  made  for 
them. 

"Well,  my  boy^,  although  you  have  done  brave  deeds,  do  not  begin 
to  think  of  going  to  that  precipice  on  the  other  side  of  the  river,  for  a 
very  strong,  unmerciful  being  lives  there,"  and  he  started  off  to  hunt 
for  game.  The  wife  was  still  busy  with  her  usual  work  in  and  about 
the  tipi,  principally  engaged  in  quill  work.  "Say,  brother,  let  us  go 
there  and  see  who  lives  there,"  said  one.  "All  right!"  said  the  other. 
So  they  went,  without  any  fear  whatever,  and  reached  the  place. 
Against  the  rock  there  was  a  nest  of  young  eagles  (thunder-birds),  the 
father  and  mother  being  away.  These  boys  went  up  to  the  nest  and 
asked  them  if  their  father  got  mad  what  kind  of  a  sign  there  would  be 
in  the  sky,  at  the  same  time  twisting  the  noses  of  the  little  ones  in  the 
nest.  "When  our  father  gets  mad  there  are  dark  clouds  and  rain  in 
torrents,"  said  the  young  eagles.  "All  right !  Let  us  see  whether  he  is 
powerful  or  not,"  said  the  boys,  twisting  the  noses  of  the  young  eagles 
again.  "You  may  tell  him  when  he  comes  back  that  if  he  can  pull  the 
arrows  out  of  the  wall  of  rock  below  your  nest,  he  is  surely  powerful." 
These  boys  stepped  below  and  went  to  the  other  side  of  the  river  and 
shot  two  arrows  into  the  rock  below  the  nest.  The  father  of  the  thun- 
der-birds returned  with  much  noise,  and  at  once  made  a  rush  at  the  ar- 
rows, grabbed  the  heads  of  them  and  flew  back,  stretching  the  arrows  to 
a  distance,  but  the  arrows  contracted  back  to  the  rock.  (The  contrac- 
tion of  the  arrows  was  due  to  the  tendon  of  beef  which  is  found  along 
the  neck  of  the  animal.)  The  boys  killed  Thunder-bird  and  the  little 
ones.  They  pulled  the  feathers  out  and  returned  home,  gave  them  all 
to  their  father  for  bonnets,  and  arrows  and  the  wings  for  sweat  fans. 
."Well,  well !  Did  you  kill  that  powerful  bird  ?"  said  the  father.  "Yes  ! 
We  managed  to  kill  him." 

Now  the  boys  were  at  home,  and  the  father  thought  that  by  making 
a  netted  wheel  he  could  keep  them  close  at  home.  So  he  made  one  for 
them.  "Now,  my  dear  boys,  I  want  you  to  play  with  this  netted  wheel 
and  these  arrow  sticks,  but  be  careful  not  to  throw  it  with  the  wind ; 
always  throw  it  across  the  wind  to  each  other,  and  shoot  it  with  those 
arrow  sticks."  "Our  father  has  told  us  not  to  throw  the  wheel  with  the 
wind ;  I  wonder  what  is  the  reason ;  let  us  see  what  will  happen  if  we 
do,"  said  one  of  the  boys.  "All  right,"  said  the  other.  So  they  played 
a  decisive  game,  when  all  at  once  there  came  a  big  whirlwind,  which 
carried  both  of  the  boys  off  to  a  distant  land. 

There  was  a  moving  camp  coming,  which  camped  near  the  slough, 
where  there  were  very  tall  weeds.    An  old  woman,  after  she  had  pitched 


Oct.,  1903.       Arapaho  Traditions— Dorsey  and  Kroeber.       347 

her  tipi,  went  out  to  cut  some  grass  for  bedding.  As  she  was  going 
from  one  place  to  another,  she  ran  across  one  of  the  boys  full  grown 
in  the  tall  grass.  "Well,  my  dear  grandson,  I  am  glad  to  see  you.  I  am 
going  to  take  you  home  to  help  me  at  my  own  tipi," said  the  old  woman. 
This  boy  was  dirty  and  had  a  big  belly,  but  the  old  W9man  was  glad  to 
have  him  as  a  grandson.  The  people  heard  of  the  old  woman  finding  a 
boy  in  the  grass,  and  he  came  to  be  called  ''Found-in-Grass." 

In  the  camp  there  was  a  big  chief  who  had  two  daughters,  very 
handsome.  One  day  the  people  were  trying  to  kill  the  kit-fox  in  the 
tree,  but  without  success.  "Now  whoever  kills  that  kit-fox  in  the  tree 
shall  marry  my  oldest  girl,"  said  the  chief.  The  men  all  tried  their 
luck  to  win  the  girl,  but  the  kit-fox.  was  very  cunning.  "My  grand- 
mother, make  me  a  bow  and  some  arrows ;  I  want  to  try  my  luck,"  said 
the  boy.  "Well,  my  grandson  wants  to  get  married,  ugly  and  young  as 
he  is,  but  there  is  nothing  like  trying,"  said  the  old  woman.  So  she 
made  a  bow  and  some  arrows  for  him.  He  went  out  to  the  place  and 
found  the  people  still  shooting  at  the  kit-fox.  They  ridiculed  him  for 
his  big  belly  and  ugly  looks.  He  aimed  at  the  kit-fox  and  shot  at  it  and 
killed  it.  Now  Crow  was  there  in  the  crowd,  and  was  trying  his  luck. 
When  this  boy  took  down  the  kit-fox,  Crow  claimed  that  he  had  killed 
it,  although  others  who  stood  near  admitted  that  the  boy  had  shot  the 
kit-fox. 

The  boy  went  home  and  told  his  grandmother  to  go  to  the  crowd 
and  touch  the  animal,  as  the  rest  did,  and  at  the  same  time  pull  from 
it  a  small  bunch  of  fur  and  bring  it  home.  So  the  old  woman  went  and 
rubbed  the  animal  and  did  as  the  boy  had  asked.  She  brought  the  fur 
home  and  laid  it  at  the  door.  In  the  morning  this  fur  became  a  complete 
hide,  a  good  one,  far  surpassing  in  color  that  of  the  fox  killed  up  in 
the  tree.  "Grandmother,  take  this  hide  to  the  chief,"  said  the  boy.  So 
the  old  woman  did.  The  chief  was  surprised  to  see  a  good  specimen  of 
hide  from  the  boy.  "Well,  since  I  offered  a  reward  to  the  people  for  a 
kit-fox  hide,  I  shall  have  to  let  this  boy  take  my  other  girl  for  his  wife." 
When  the  older  sister  heard  about  it,  she  said  that  if  she  were  in  her 
younger  sister's  place,  she  would  not  under  any  circumstance  marry 
the  boy  because  of  his  appearance.  Nevertheless,  a  tipi  was  put  up  for 
Crow  and  Found-in-Grass  to  live  in  with  their  wives.  Crow's  bed  was 
made  on  the  north  side  and  Found-in-Grass'  in  the  west  part,  i.  e., 
back  of  the  center  of  the  tipi. 

When  night  came  on  these  people  came  in  together  to  sleep.  Crow 
and  his  wife  went  to  bed  without  any  comment  on  the  part  of  the  other 
couple.    But  Crow-Woman  vomited  on  account  of  the  looks  of  the  boy 


348        Field  Columbian  Museum — Anthropology,  Vol.  V. 

Found-in-Grass.  "If  I  were  you,  sister,  I  would  not  accept  him  as 
my  husband,"  said  Crow- Woman.  "Oh,  never  mind,  he  will  grow  up 
all  right ;  you  must  remember  that  he  is  young  yet,"  answered  her  sister. 
Early  in  the  morning  Crow- Woman  would  get  up  and  pour  water  on  the 
bed  of  her  younger  sister  secretly.  "Get  up,  your  husband  has  urinated  1 
Shame  on  you  for  having  such  a  husband,"  said  Crow- Woman,  which 
made  the  young  girl  embarrassed.  The  next  night  Crow-Woman  did 
the  same  by  her  sister's  husband,  pouring  water  on  the  bedding.  "Get 
up,  you  f  oiks ;  you  would  rather  sleep  too  late;  shame  on  you,  sister! 
That  husband  of  yours  has  urinated  again.  Can't  you  stop  that  habit?" 
said  Crow-Woman.  The  younger  woman  paid  no  further  attention  to 
her  sister's  remarks,  but  told  her  to  attend  to  her  own  affairs.  The 
third  night  Crow-Woman  went  to  bed  early,  and  so  did  the  younger 
sister,  but  Found-in-Grass  was  out  late.  Crow- Woman  continued  ma- 
ligning Found-in-Grass,  that  she  might  break  the  marriage  of  her  sister 
to  him.  Sometimes  Found-in-Grass  would  come  in  late  at  night  with 
such  nice  perfume  and  such  a  manly  appearance  that  his  wife  came  to 
know  what  sort  of  a  man  he  was,  and  she  loved  him  more  dearly  than 
ever.  Early  in  the  morning  Crow- Woman  poured  more  water  on  her 
sistei*'s  bedding.  "Can't  you  folks  wake  earlier  than  this?"  she  said, 
pulling  the  robes  away  from  them.  "Your  husband  has  urinated  again  ; 
take  your  bedding  and  put  it  out  where  it  will  get  dry."  The  young 
sister  said  nothing,  for  she  knew  that  her  husband  was  changing  all  the 
time.  The  fourth  night,  Found-in-Grass'  wife  went  to  bed  early,  as 
usual,  as  also  did  the  sister,  but  the  young  husband  was  out  late,  per- 
haps with  his  grandmother.  Late  in  the  night  Found-in-Grass  came, 
placing  his  feather  lance  against  a  forked  stick  at  the  back  of  the  tipi. 
He  had  on  a  quilled  buffalo  robe  and  good  clothes,  a  good  panther  hide 
bow-case  and  a,  quiver  of  bow  and  arrows,  which  he  brought  into  the  tipi. 
As  soon  as  he  came  it  smelled  as  though  sweet  grass  were  growing  in- 
side. 'Found-in-Grass  hung  his  bow-case,  quiver  and- the  rest  of  his 
clothing  upon  his  lean-back  or  tripod,  for  the  night.  His  wife  knew 
when  he  came  in  and  embraced  him  and  was  happy  to  have  such  a  good 
husband  to  present  before  the  people.  In  the  morning  Crow- Woman 
got  up  to  wet  this  young  husband's  bed,  but  noticing  the  young  man's 
appearance  on  the  bed  and  his  clothing  on  the  tripod,  she  changed  her 
mind. 

When  Found-in-Grass  got  up  his  appearance  attracted  Crow- 
Woman  very  much,  and,  when  the  breakfast  was  brought  in  Crow- 
Woman  wanted  to  wait  on  the  young  husband,  but  the  sister  objected. 
"No !     You  can't  come  in  the  way,  I  can  wait  on  my  husband !"  said 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       349 

the  wife.  Although  disgusted  at  her  sister,  Crow-Woman  kept  making 
remarks  and  tried  to  wait  on  her  brother-in-law  every  morning  and 
during  the  daytime,  but  the  younger  sister  kept  her  away.  "You  may 
tell  your  father  to  get  the  people  to  gather  buffalo  chips  and  to  have  a 
corral  made,  with  a  gate,  and  at  the  gate  to  have  the  chips  placed  one 
after  the  other,  on  edge,  the  last  one  being  a  very  thin  one,  from  a 
scabby  bull,"  said  Found-in-Grass.  After  he  viewed  the  corral  and 
viewed  the  last  chip,  he  said  to  it,  ''When  I  come  around  after  a  while, 
I  shall  shoot  you  dead,  then  the  rest  will  get  up  alive  and  will  be  slaugh- 
tered by  the  people." 

The  people  were  busy  skinning  the  beef,  and  Found-in-Grass  was 
at  his  beef,  which  he  had  killed  right  behind  the  herd,  and  it  was  for  the 
father-in-law.  Found-in-Grass  was  skinning  the  beef  he  had  killed, 
when  Crow -Woman  stepped  up  and  offered  to  help  carry  the  beef  to  the 
camp, but  the  sister  objected, telling  her  to  keep  away, but  Crow- Woman 
hung  around.  Found-in-Grass  was  putting  blcod  from  the  beef  into 
the  intestine  bag  for  his  father-in-law,  and  about  to  carry  it  home  with 
his  young  wife,  when  Crow- Woman  came  up  to  him  and  said  that  she 
would  carry  it  home.  "No,  sister-in-law,  you  might  ruin  your  robe,  I 
will  carry  it  myself,"  said  the  boy,  Found-in-Grass.  "You  go  to  your 
own  husband.  Crow,  he  is  out  still  gathering  eyes  61  buffalo,"  said 
the  younger  sister.  But  Crow-Woman  insisted  on  carrying  the  bag  of 
blood.  Finally  the  young  husband  consented,  and  he  secretly  pierced  it 
with  a  thorn,  so  that  it  would  leak  away.  So  Crow- Woman  carried 
the  bag  of  blood  along  home  and  spoiled  her  robe.  The  young  husband 
and  wife  made  fun  of  her  till  she  felt  humiliated. 

One  day  Crow-Woman  sought  the  company  of  the  young  married 
folks,  but  was  greatly  disappointed  at  their  actions.  She  felt  so  badly 
that  she  went  out  upon  the  prairie  and  cried.  Day  and  night  she  cried 
on  account  of  the  ill  treatment  at  the  hand  of  her  sister. 

One  day  while  she  was  crying,  a  gopher  came  up  to  her  and  asked 
her  why  she  was  crying  so  long  out  on  the  prairie.  "My  brother-in- 
law  disappointed  me  after  I  had  done  everything  to  please  him,"  said 
she.  "Well,  cease  weeping,  woman,  I  am  the  only  one  living  who 
has  power,"  said  the  gopher.  "I  will  run  under  the  ground  during 
this  night,  and  you  may  go  there  early  in  the  morning  and  pull  the 
blankets  away  from  them  and  tell  Found-in-Grass  to  get  up."  So  the 
woman  stopped  weeping  and  went  to  the  tipi  and  pulled  the  blankets 
away  from  the  young  married  folks  and  told  the  husband  to  get  up 
and  stir  around  for  his  father-in-law.  When  Found-in-Grass  got  up, 
his  wife  having  gotten  up  first,  he  found  himself  in  a  pit  up  to  his  waist. 


350        Field  Columbian  Museum — Anthropology,  Vol.  V. 

and  the  ground  around  him  was  turned  into  soHd  stone.  Now  as  peo- 
ple passed  this  monument  of  Found-in-Grass  they  would  leave  some- 
thing in  mercy  for  his  protection,  since  he  had  changed  into  a  stone. 


This  changed  Found-in-Grass  is  the  symbol  of  a  man  watching 
from  the  top  of  a  hill,  and  is  called  an  image  (wahsahk)  of  the  Su- 
preme Being  who  has  everything  in  the  bag  [sacred-bundle]  for  people. 
The  upright  figure  represents  the  man,  and  its  body  the  earth  with  all 
its  vegetation. — D. 

Told  by  Tall-Bear.  Cf.  Nos.  140,  141,  142,  143,  and  note  i,  page  387.  In  a  similar  Wichita  tale, 
the  second  child  was  born  from  the  placenta  which  was  thrown  from  the  point  of  a  stick  into  the 
river.  The  stick  remained  in  the  boy  after  birth.  According  to  the  Wichita  tale,  the  monsters 
killed  were  Spider-Woman,  Thunder-Bird,  Two-Headed-Monster,  and  Sea-Monster.  The  boys  and 
their  father  become  stars.  The  Pawnee  variant  is  somewhat  similar  to  the  Wichita,  the  tale  being 
called  "  Long-Tooth-Boy."  The  calling  of  the  buffalo  by  means  of  the  ring  and  the  javelin  game  is 
common  to  both  Pawnee  and  Wichita. 


140. — Found-in-Grass. 

A  man  had  a  tipi  by  himself,  with  his  wife,  who  was  in  the  family 
way.  When  he  went  out  hunting  in  the  daytime  he  told  her  that  if 
anybody  cried  at  a  distance,  to  give  no  heed.  After  the  sun  had  set, 
while  she  was  sitting  in  the  lodge,  she  heard  a  person  crying  or  howling, 
but  did  not  pay  any  attention.  The  husband  returned  with  game  and 
found  his  wife  all  right.  The  next  morning  he  started  out  again,  warn- 
ing her.  The  night  came  on,  the  husband  never  returning.  She  heard 
a  person.  Again  she  gave  no  heed.  A  little  time  after  this,  the  hus- 
band returned  and  found  her  contented. 

The  next  morning,  after  meal,  he  told  his  wife  to  keep  in  mind  his 
directions ;  so  he  started  oflf  as  usual,  in  search  of  game.  The  night 
came  on  and  this  time,  he  was  absent  longer  than  the  second  time. 
The  woman  heard  a  person  crying  or  howling  by  the  tipi  and  was 
somewhat  attracted,  but  made  no  answer.  The  husband  finally  came 
home  with  plenty  of  game.    She  went  out  and  unfastened  the  door. 

The  fourth  morning,  the  husband  said  to  his  wife:  "Now  I  want 
you  to  be  careful  of  yourself.  I  shall  be  gone  a  farther  distance  to-day, 
and  shall  probably  be  very  late  in  coming  home.  Do  not  make  answer 
to  anybody  if  you  should  hear  any  one  call."  So  he  started  ofif.  The 
woman  set  herself  to  work  inside  of  the  tipi,  occasionally  doing  things 
outside  in  the  daytime.  The  night  came  on.  For  a  long  time  after 
(lark  the  husband  did  not  return.  She  was  uneasy,  restless  and  afraid. 
She  then  heard  a  person  howling,  coming  closer  and  closer  to  her  tipi. 
This  person  stopped  right  in  front  of  the  door  and  cried  out,  "How  is 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       351 

it  with  you  now?"  She  said,  "Who  are  you?  What  do  you  want?" 
The  person  came  in,  and  she  looked  up.  It  was  a  man  with  tangled 
hair.  The  man  took  his  seat  at  the  back  of  the  tipi  in  the  center  and 
warmed  himself.  The  wife  then  cooked  some  beef  for  him.  She 
passed  it  to  him  in  a  wooden  bowl,  but  he  said  to  her,  "That  is  not  the 
kind  of  bowl  I  am  accustomed  to."  She  got  another  utensil.  Still  the 
man  said  it  was  not  the  kind.  She  even  placed  the  beef  in  her  robe 
and  meat  bags,  which  were  rejected.  She  took  her  leggings  off  and 
used  them.  The  man  said,  "That  is  almost  the  kind."  She  then  took 
her  dress  off  and  laid  it  in  front  of  him  and  placed  on  it  the  beef.  "You 
are  about  to  get  the  right  thing,"  said  the  man,  moving  himself  occa- 
sionally. 

The  wife  took  the  dress  and  put  it  on  again.  She  thought  to  her- 
self and  wondered  what  she  might  do  to  satisfy  the  visitor.  She  then 
got  up  and  laid  herself  across  in  front  of  him  and  placed  on  herself  the 
beef.  The  man  said,  "That  is  the  kind,  the  only  kind  of  bowl  I  use." 
He  then  began  eating.  Just  about  the  time  he  was  to  swallow  the  last 
piece,  he  said  to  her,  "Sometimes  a  man  strikes  the  bowl,"  so  he  cut  her 
belly  open.  He  found  twins,  fully  grown.  He  took  one  and  threw 
him  outside  ;  the  other  one  he  threw  near  the  door,  inside.  After  placing 
the  woman  on  her  bed  with  her  back  to  the  fireplace,  he  went  out. 

The  husband  returned  and  called  out  for  his  wife,  but  she  did  not 
answer.  "I  told  you  to  be  careful  of  yourself  while  I  was  gone,"  said 
the  husband.  The  husband,  thinking  that  perhaps  she  was  fast  asleep, 
took  the  blankets  off  and  turned  her  toward  the  fire,  when  he  discovered 
that  her  belly  was  cut  open.  He  covered  her  again  and  went  out  in 
the  prairie  and  wept.  In  the  morning,  he  would  go  out  to  mourn  for 
his  wife,  and  when  he  returned  he  would  find  his  arrows  lying  around 
inside.  "I  wonder  who  takes  my  arrows  olit  and  leaves  them  scattered 
on  the  ground,"  said  the  husband.  He  placed  them  back  in  the  quiver. 
The  husband  decided  to  learn  who  did  the  mischief  inside,  so  he  came 
home  secretly,  and  sure  enough,  he  heard  boys  arguing  about  a  game. 
He  went  slowly  to  the  door,  and  all  at  once  he  made  a  break  for  the  boys. 
He  caught  one  boy,  whose  name  was  "By-the-Door."  This  boy  cried 
and  tried  to  get  away.  His  father  talked  to  him  of  the  property  he 
owned,  etc.,  so  finally,  the  boy  stopped  crying  and  consented  to  live 
with  his  father.  His  father  instructed  him  to  get  his  twin  brother  inside 
the  tipi  and  to  play  the  game  of  arrows  again. 

When  By-the-Door  was  caught,  the  other  boy  ran  out  and  went 
into  a  spring,  so  his  name  was  "Spring-Boy."  When  the  father  had 
gone,  By-the-Door  called  Spring-Boy  to  come  out  and  come  in  the  tipi 


352        Field  Columbian  Museum — Anthropology,  Vol.  V. 

to  play  a  game  again.  "No !  I  can't  go  there,  because  your  father 
caught  you;  I  am  going  to  stay  in  this  spring,"  said  he.  "Brother, 
our  father  will  be  gone  for  a  while.  I  am  alone  in  the  tipi.  Father 
made  arrow  sticks  for  me.  I  will  let  you  take  some,  and  then  we  will 
have  a  good  game,"  said  By-the-Door  inside  of  the  tipi.  Spring-Boy 
finally  came  out  of  the  spring,  looking  around  to  see  if  his  father  was 
near.  Aftei:  he  entered  the  tipi  he  peeped  through  an  awl  hole  to  look 
for  his  father.  Both  of  them  became  interested  in  the  game  and  dis- 
puted for  a  long  time.  By-the-Door  said  to  his  brother,  "You  just  lie 
down  and  look  through  the  space  between  the  arrows ;  I  am  sure  that 
you  will  convince  yourself  by  doing  so.  I  won  the  game,  because  the 
arrow  touches  the  other.  Look  at  it  closely."  So  Spring-Boy  knelt 
down,  lowering  his  head  to  see  the  result,  but  all  at  once  his  brother 
jumped  on  him  and  held  him  by  the  neck.  "Father!  Father!  Come 
in  quickly  !  1  am  holding  my  brother  for  you  !"  said  By-the-Dcor.  The 
father  came  rushing,  entered  and  caught  the  boy.  Spring-Boy  tried 
to  escape  and  fought  his  father,  hitting  and  scratching  him  badly,  but 
the  father  and  By-the-Door  soon  overpowered  him. 

Both  boys  became  quite  useful  to  their  father.  Now  the  boys  felt 
sorry  for  their  father,  seeing  him  crying  on  account  of  his  wife. 
"Father,  make  us  two  bows  and  four  arrows  ;  go  and  erect  a  sweat-lodge 
and  put  our  mother  inside,"  said  one  of  them.  So  the  father  made  one 
bow  with  two  arrows  painted  blacky  another  bow  with  two  arrows 
painted  red,  and  gave  them  to  the  boys.  He  then  went  and  put  up  the 
s^veat-lodge  and  took  his  wife  inside.  The  boy  with  the  bow  and 
black  arrows  stepped  forward  and  shot  one  arrow  in  the  air  above  the 
sweat-lodge.  When  the  arrow  returned  and  was  about  to  light  on 
the  ground,  he  cried  out  to  his  mother,  "Look  out !  Look  out,  mother  !" 
When  the  arrows  lighted  on  the  ground  there  was  a  slight  moving  of 
the  sweat-lodge.  The  boy  with  the  bow  and  red  arrows  did  the  same, 
telling  his  mother  to  get  out  of  the  way  of  the  arrows.  This  time  the 
sides,  i.  e.,  the  coverings,  of  the  sweat-lodge  seemed  to  give  way.  Then 
came  the  boy  with  the  black  arrows  again.  "Look  out,  mother !  Look 
out,  mother!"  said  he.  The  sign  was  greater,  the  top  part  of  the  lodge 
was  moving.  Now  came  the  boy  with  the  bow  and  red  arrows,  who  shot 
high  as  he  could.  "Oh,  mother!  Get  out  of  the  way!  Get  out 
quickly !"  said  he.  The  mother  came  out  of  the  sweat-lodge  alive  again. 
The  father,  seeing  the  wonderful  act  of  his  boys,  loved  them  so  much  the 
more,  giving  thanks  for  having  a  wife  and  boys  again.  "Well,  my 
boys,  I  love  you.  and  want  you  to  be  obedient  to  me ;  the  same  to  your 
mother.    I  have  to  be  on  the  go  to  get  subsistence  for  ourselves,  so  stay 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       353 

close  to  our  home.  Do  not  go  to  that  thick  timber  which  you  see  from 
here.  A  very  cruel  being  lives  there.  Mark  me !  Don't  go  there,"  said 
the  father  to  his  boys.    So  he  started  off  in  search  of  game. 

The  mother  was  inside  of  the  tipi  and  these  two  boys  started  for 
the  thick  timber.  When  they  came  to  it  there. was  a  tipi  of  smoked  hide, 
and  very  old  looking.  "Come  in,  boys !"  said  a  person  inside.  When 
they  went  in  they  saw  a  man  alone,  with  tangled  hair.  'Well,  my  dear 
boys,  sit  down  close  to  me  and  search  my  head  for  lice,''  said  Tangled- 
Hair.  The  boys  began  picking  away,  untying  his  locks  of  hair,  which 
were  very  long.  Soon  it  caused  him  to  go  to  sleep.  The  boys  took 
each  lock  of  hair  and  fastened  it  to  the  tipi  poles  inside,  all  around. 
They  then  heated  round  stones  in  the  fire  and  placed  them  in  his  opened 
skull.  (This  Tangled-Hair  had  an  op^n  skull,  but  covered  it  by  tying 
a  big  knot  on  top  of  his  head.)  The  boys  killed  him  in  that  way  and  at 
once  cut  off  the  locks  of  hair  and  carried  them  home.  When  they 
reached  home,  they  gave  them  to  their  father,  telling  him  to  use  them 
on  his  shirts  and  leggings.  The  father  wondered  and  asked  his  boys 
how  they  killed  the  man.  Then  he  said,  "Now,  my  boys,  yonder,  lives 
somebody.  He  is  very  strong  and  fierce.  Do  not  go  over  there ;  for 
he  will  surely  kill  both  of  you." 

The  boys  went  out  to  play  and  sneaked  off  to  the  place.  They 
found  a  large  panther  ready  to  spring  on  them.  They  shot  at  it  with 
their  arrows  and  killed  it.  After  skinning  it  they  returned  home, 
giving  the  hide  to  their  father,  telling  hirn  to  use  it  for  a  bow-case  and 
arrow  quiver.  The  father  was  astonished.  Again  he  cautioned  his 
boys,  saying,  '^Although  you  have  conquered  these,  I  want  to  tell  you 
that  by  all  means  you  are  not  to  go  to  that  cliif  at  the  river,  for  a  very 
powerful  creature  lives  there."  The  boys  understood  their  father, 
but  sneaked  off  again.  They  went  to  the  place  and  found  an  eagle 
in  a  nest.  When  they  saw  him,  the  twinkling  of  his  eyes  would  cause 
them  to  see  lights  of  different  color.  "Well,  this  time  I  will  change 
my  bow  and  arrow  to  kill  that  eagle  (thunder-bird),"  said  one  of  the 
boys.  So  he  took  a  rib  and  a  tendon  and  converted  them  into  a  bow 
and  arrow.  With  these  he  shot  at  the  eagle  and  hit  him  in  the  nest. 
The  eagle  tried  to  fly  up,  but  could  not  do  it,  for  the  tendon  of  the 
beef,  which  was  the  arrow,  contracted  and  brought  him  to  the  earth. 
They  killed  him  and  pulled  out  the  feathers  from  his  tail  and  wings. 
They  went  home  again  and  gave  the  feathers  to  their  father,  telling 
him  to  use  them  in  making  war  bonnets,  wing  feathers,  and  pendants 
for  things. 

The  father  became  very  much  afraid,  thinking  that  some  great 


354        Field  Columbian  Museum — Anthropology,  Vol.  V. 

mishap  might  befall  his  boys,  and  again  cautioned  them,  but  received 
what  the  boys  brought  in.  "Now,  my  dear  boys,  I  know  that  you  are 
getting  older  and  stronger,  but  listen  to  me  this  time.  _  Under  no  cir- 
cumstance, please  do  not  go  to  that  hill,  for  a  big  animal  lives  there, 
and  nobody  is  allowed  to  go  near  it,  for  he  destroys  people  and  other 
beings.  When  you  go  to  play,  stay  near  our  tipi  and  come  in  occa- 
sionally to  help  your  mother,"  said  the  father.  The  boys  played  around 
the  tipi  for  some  time,  but  soon  sneaked  off.  They  went  to  the  hill  and 
saw  a  big  animal  like  a  worm,  having  different  colors.  They  shot  at 
him,  killed  him,  but  left  him  lying  in  the  same  place.  The  boys  then  re- 
turned home.  While  they  were  amusing  themselves  on  the  way  just 
a  little  distance  from  the  tipi,  there  came  a  tremendous  noise  behind 
them.  They  looked  back  and  saw  a  cloud  of  dust  in  the  air.  Seeing 
that  everything  was  up  in  the  air  in  its  path  and  coming  toward  them, 
they  ran  to  the  tipi.  By-the-Door  ran  into  the  tipi  and  just  about  then 
the  whirlwind  struck  them.  Spring-Boy,  being  slow,  was  blown  away 
from  his  father,  mother  and  brother,  and  lighted  somewhere  in  the  wil- 
derness. 

There  came  a  moving  camp,  and  right  near  where  this 
boy  lighted  a  camp-circle  was  formed.  An  old  woman  was 
cutting  tall  grass  for  bedding,  when  she  felt  something  moving 
by  her  foot.  She  stepped  aside  and  looked,  seeing  a  small  boy  in  the 
grass.  "Well,  my  dear  grandchild,  I  am  so  glad  to  find  you,  and  you 
shall  live  with  me,"  said  the  old  woman.  So  after  getting  her  supply 
of  grass,  she  took  him  to  her  lodge  and  the  people  heard  of  him.  His 
new  name  was  "Found-in-Grass."  The  boy  was  very  useful  to  his 
grandmother  and  grew  up  fast. 

Among  the  people  there  was  a  chief  who  had  two  beautiful  girls. 
The  boy,  "Found-in-Grass,"  wanted  to  marry  the  younger  one.  Said 
he,  "Now,  grandmother,  I  want  you  to  go  over  and  ask  for  a  mar- 
riage, and  tell  them  that  you  have  a  boy  who  wants  to  marry  the 
younger  one."  "My  dear  grandchild,  I  want  to  tell  you  that  many 
have  failed  to  win  the  younger  one.  Your  looks  and  boyhood  will 
probably  be  reasons  why  they  will  object,  but,  nevertheless,  I  shall 
go  and  tell  the  chief  and  others  about  your  wish,"  said  she.  The  old 
woman  then  started  off  and  did  what  the  boy  wanted.  Before  any- 
body could  say  anything,  the  older  sister  said  that  the  boy  was  not  fit 
for  a  husband.  "I  would  not  have  him  for  a  husband,  he  is  ugly  and 
dirty,"  said  the  older  sister.  This  older  sister  was  married  to  Crow, 
and  she  had  on  the  best  robe,  painted,  and  wore  the  very  best  of  cos- 
tume.    "Please  do  not  say  too  much  of  him  before  your  own  sister; 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       355 

she  might  be  insulted  and  act  contrary,"  said  her  father  and  mother. 
Crow  sat  silent.  He  was  of  no  use  to  the  chief  in  the  way  ot  providing 
subsistence. 

"Well,  grandmother,  I  wish  you  would  get  a  long  slender  stick 
of  wood  and  peel  it  ofiF  and  also  cut  up  a  hide  into  small  strings,  any 
length,  and  bring  them  to  me,"  said  Found-in-Grass.  The  old  woman 
did  so,  and  brought  the  material  to  him.  Found-in-Grass  sat  down  and 
made  a  small  running  wheel,  representing  animals.  He  also  made  arrow 
sticks  to  go  with  the  wheel.  After  he  had  finished  it,  he  went  outside 
and  looked  around  the  horizon.  "Now  I  want  a  good  fat  young  steer 
buffalo,"  said  he,  at  the  same  time  throwing  the  wheel  on  the  ground 
so  as  to  make  it  revolve,  and  hitting  it  with  one  of  the  arrow  sticks. 
When  the  wheel  stopped  and  lay  on  its  side,  there  was  a  dead  buffalo 
steer.  Every  time  he  did  this  the  wheel  became  larger,  so  also  the  buf- 
falo. The  old  woman  skinned  the  buffalo  and  delivered  the  beef  to  the 
chief  and  relatives  of  this  girl.  They  received  the  beef  furnished,  and 
so  became  acquainted  with  Found-in-Grass'  ability.  During  the  day 
he  was  not  pretty,  but  the  younger  sister  brought  back  prepared  food 
for  him  at  night.  His  appearance  changed.  He  looked  so  beautiful 
and  attractive  that  the  girl  fell  in  love  with  him.  "My  father  and 
mother,  my  future  husband  is  surely  pretty ;  I  like  him  and  I  want  to 
marry  him  sure,"  said  the  girl.  "I  would  net  have  him,"  said  the 
older  sister,  in  a  sarcastic  way. 

''Now,  grandmother,  you  may  go  and  tell  the  chief  to  erect  stone 
heaps,  beginning  from  that  precipice,  and  let  there  be  two  rows  of 
ihem  about  a  good  space  apart.  I  want  all  the  people  to  stand  behind 
these  stone  heaps  and  watch  the  herd  of  buffalo  coming.  When  there  are 
plenty  of  buffalo,  enough  to  supply  the  camp,  all  drive  and  corral 
them  until  the  whole  herd  is  driven  over  the  precipitous  cliff,"  said 
Found-in-Grass.  Found-in-Grass,  by  running  the  wheel,  caused  the 
buffalo  to  come  from  all  directions  into  this  corral.  He  was  now  a 
different  man,  and  he  was  well  dressed.  The  people,  thinking  that  they 
had  been  provided  with  beef  in  poor  way  heretofore,  waited  and  waited, 
until  there  was  a  jam  of  buffalo  in  the  corral.  Then  they  began  driv- 
ing them  to  the  high  precipice,  where  they  plunged  over.  All 
the  buffalo  had  fallen  over  the  precipice.  Everybody  went  down  to 
get  skins  and  beef,  any  amount  they  liked.  All  the  people  fell  in  love 
with  Found-in-Grass  for  his  good  deed. 

When  Found-in-Grass  was  skinning  the  beef  for  his  future  father- 
in-law  the  elder  sister  was  around,  doing  the  work  near  him.  The 
younger  sister  would  say,  "You  go  to  Crow,  your  husband ;  he  needs 


356        Field  Columbian  Museum — Anthropology,  Vol.  V. 

some  help  to  gather  eyes  and  heads."  Crow  was  busy  gathering  heads 
and  eyes  to  please  his  father-in-law,  too.  But  the  older  sister  would 
not  mind.  She  would  try  to  win  Found-in-Grass  in  such  a  way,  but 
it  was  of  no  use,  for  the  younger  sister  was  his  choice.  Found-in- 
Grass  made  a  bag  of  blood,  to  have  it  cooked  at  home,  and  was  to  carry 
it  himself.  "Well,  let  us  go,"  said  Found-in-Grass  to  his  future  wife; 
so  she  went  along.  "Let  me  carry  that  bag  of  blood,  will  you  ?"  said 
the  older  sister  to  Found-in-Grass.  "Oh,  no!  You  might  spoil  your 
dress  and  robe,"  said  Found-in-Grass.  Finally  she  did  carry  it  and 
went  on  ahead,  when  Found-in-Grass  took  a  knife  and  stabbed  the 
bag,  saying,  "Say,  that  bag  is  leaking!  You  will  spoil  your  robe!" 
"I  don't  care;  I  want  to  carry  it  for  you,"  said  she.  After  all  she  did 
to  please  and  win  him,  a  big  lodge  was  put  up,  and  inside  of  it  were 
fixed  up  the  best  articles,  bed,  bags  and  other  things  which  make  a 
man  and  woman  live  together.  Found-in-Grass  was  called  over  to  the 
tipi  and  there  found  the  younger  sister  awaiting  with  food  as  his  wife, 
and  her  relatives.  He  himself  went  with  his  grandmother  to  eat  the 
food  and  became  part  of  the  chief's  band. 


This  man,  Found-in-Grass,  used  to  look  after  the  chief's  herd  of 
ponies,  and  did  everything  for  other  relatives  and  friends.  This  is 
still  the  way  pursued  by  the  Indians.  The  man  becomes  a  servant  for 
the  girl's  relatives,  and  so  with  the  girl  for  the  man's  relatives. — D. 

Told  by  Bear-Robe.    Cf.  Nos.  139  and  141. 

141. — Found-in-Grass. 

A  man  and  wife  camped  alone,  near  the  river,  for  hunting  and 
trapping.  The  wife  was  pregnant,  and  the  time  for  her  delivery  was 
near.  One  bright  morning,  her  middle-aged  husband  cautioned  her  that 
she  must  be  discreet  and  act  conscientiously.  "Now,  my  dear  wife, 
listen  to  me !  If  you  should  hear  a  strange  noise  in  the  distance,  calling 
for  attention,  don't  be  persuaded  to  answer.  I  shall  be  gone  until  late 
this  evening.  Be  sure  that*  you  know  where  you  are  and  what  you  are 
doing.  It  will  be  for  our  welfare  that  you  be  obedient  to  a  certain 
extent.  You  may  know  that  we  are  alone,  and  the  condition  that  you 
are  in  makes  good  judgment  necessary,"  said  the  husband,  preparing 
to  go  out  of  the  tipi. 

The  husband  then  took  his  bow-case  and  quiver  of  arrows  and 
started  off  toward  the  river  bottom,  in  search  of  game,  while  his  wife 
was  placing  articles  in  their  proper  places.    After  she  placed  the  things 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        357 

in  order,  she  began  with  her  quilled  work  on  a  buffalo  robe,  facing  to 
the  sun-beam.  While  she  was  busy  at  the  robe  there  came  out  of  the 
distance,  a  strange,  prolonged  voice,  saying,  ''I  have  dropped  it!''  But 
she  did  not  answer  or  make  any  sign  of  attention. 

The  strange  call  ceased ;  then,  quite  late  in  the  evening,  her  hus- 
band returned,  dropping  his  load  and  saying  to  his  wife,  'T  have  brought 
home  a  beef  for  you.  Come  out  and  take  it  into  the  tipi."  Recognizing 
her  husband's  voice,  she  laid  aside  the  robe,  went  out,  and  it  was  her 
own  husband  standing  by  the  beef.  She  congratulated  him  for  his  good 
luck  and  took  the  beef  inside,  which  she  at  once  sliced,  at  the  same  time 
boiling  some  for  their  supper.  Both  had  a  good  meal,  chatted  much 
over  their  future  prospects,  and  finally  retired  for  the  night. 

The  next  morning,  this  husband  got  up  early  and  went  to  a  hill 
just  a  few  paces  from  the  tipi,  to  look  for  game.  His  wife  had  in  the 
mean  time  made  the  fire  and  soon  had  some  tender  meat  boiled  in  the  pot. 
The  husband  returned  to  the  tipi  and  told  her  that  the  atmosphere  was 
so  clear  he  could  see  objects  at  a  great  distance,  saying,  'T  am  sure  that 
I  can  get  antelope  and  other  game  located  more  readily  to-day  than 
yesterday,"  taking  his  dish  of  good  fresh  meat.  'T  hope  that  you  will 
be  lucky  to-day  and  be  able  to  come  home  sooner.  Oh !  I  do  wish  you 
would  bear  in  mind  to  come  home  early !"  said  his  wife,  dipping  the 
meat  in  the  broth,  chewing  the  same  and  swallowing  it.  "Yes,  I  shall 
try  and  come  home  soon,"  said  he,  asking  for  more  meat.  "Well,  dear 
wife,  listen  to  me  again !  Remember  that  you  will  be  alone  to-day. 
Don't  answer  any  strange  voice  during  my  absence.  Be  attentive  to 
your  usual  work  and  always  act  with  good  judgment,"  said  he.  as  he  was 
getting  ready  for  the  hunt. 

So  he  started  off  on  another  course  and  carried  his  bow-case  and 
quiver  of  arrows,  looking  around  as  he  went.  His  wife,  after  doing  the 
chores  inside  and  hanging  the  sliced  meat  on  a  pole  inside,  took  the 
robe  again  and  began  to  quill.  She  was  working  on  the  robe  to  finish 
it  before  her  delivery  so  that  she  had  made  a  luncheon  at  noon  on  good 
muscle,  with  delicious  marrow.  Late  in  the  afternoon,  as  she  was  yet 
at  the  buffalo  robe,  there  came  out  again  that  strange  voice,  saying  in 
long  drawn  out  tone,  'I  have  dropped  it."  But  she  did  not  give  atten- 
tion, but  kept  on  with  the  quilled  work.  There  was  no  further  calling 
and  there  was  great  tranquillity,  except  for  the  singing  of  the  birds 
in  the  distant  woods  and  hills.  The  sun  as  it  set,  gave  a  beautiful  color 
to  the  sky  and  upon  the  tipi. 

Just  a  little  after  dark,  there  came  footsteps  in  front  of  the  tipi. 
'I  have  brought  home  for  you  a  beef.    Come  out  and  take  it  Inside,"'' 


358        Field  Columbian  Museum--Anthropology,  Vol.  V. 

said  the  husband,  dropping  it  on  the  ground.  Recognizing  the  voice 
again,  she  went  oyt  carefully  and  it  was  her  own  husband.  She  then 
took  the  fresh  beef  (antelope)  inside,  and  congratulated  her  husband 
for  his  luck.  "Well,  dear  wife,  I  want  you  to  be  neat  with  the  robe. 
Please  fold  it  nicely  and  lay  it  aside,  before  your  hands  are  dirty."  said 
he.  "Oh,  excuse  me !  I  was  so  glad  to  hear  your  voice  that  I  rushed 
for  the  door,  forgetting  to  lay  the  robe  aside,"  said  she,  folding  the 
buffalo  robe  and  placing  it  behind  their  bed.  "I  was  so  uneasy  about 
you,  for  it  is  unusually  late  for  you,"  said  she,  placing  the  pot  over  the 
fire.  '  Well,  wife,  I  wanted  to  kill  a  fat  one  to-day,  therefore  I  would 
not  look  at  small  game  until  I  got  that  animal,"  said  he,  while  his  wife 
placed  sliced  meat  into  the  kettle  to  boil.  The  husband  lay  down  on 
the  bed  and  crossed  his  legs  and  told  his  wife  about  his  trip  in  the 
woods  and  mountains.  The  wife,  too,  said  that  she  was  anxious  to 
finish  the  robe,  so  that  she  could  do  another  kind  of  work.  The  meat 
was  done  and  both  ate  their  supper,  thankful  that  they  were  being 
blessed  and  protected  so  far.  The  wife,  being  quite  expert  at  slicing 
the  meat,  soon  finished  half  the  beef  and  hung  it  on  a  pole  inside.  After 
chatting  and  pleasing  signs  from  the  wife,  they  retired  for  the  night. 
The  husband  told  a  tale  to  his  wife,  which  was  to  her  a  lesson  of 
humanity. 

The  next  morning  the  husband  went  out  before  breakfast  to  spy  for 
game  near  their  camp  surroundings,  while  his  dear  wife  (so  heavy) 
started  the  fire  and  sliced  up  some  tenderloin  meat  and  put  it  in  the 
kettle  to  boil.  The  husband  returned ;  told  his  wife  that  the  day  was 
beautiful,  for  the  birds  and  animals  in  the  woods  and  mountains  made 
melody.  ''Yes,  I  hope  that  you  will  be  lucky  to-day,  and  kill  enough 
to  complete  your  shirt  and  leggings,"  said  she,  taking  out  the  meat 
from  the  pot.  "Well,  it  is  my  aim  to  get  ourselves  well  supplied  with 
buckskin  and  buffalo  hides,  and  to  store  qantities  of  good  dry  beef  in 
your  parfleches,"  said  he,  as  he  swallowed  the  piece  of  meat. 

After  they  had  eaten  their  breakfast,  both  of  course  painted  their 
faces  for  the  day's  protection,  prepared  themselves  with  utensils  for  the 
day's  work,  etc.  "My  dear  wife,  I  cant  help  but  repeat  the  same  cau- 
tion, for  I  do  love  you.  I  want  you  to  be  careful  to-day,  and  if  you 
should  hear  any  strange  voice  calling  for  your  attention  and  it  is  near 
our  tipi,  don't  give  your  attention  to  it.  It  is  my  duty  to  warn  you 
against  any  kind  of  danger,"  said  he,  taking  his  bow-case  and  quiver  of 
arrows.  The  wife,  knowing  that  her  husband  meant  what  he  said,  de- 
cided to  be  just  with  him,  and  said  nothing,  showing  him  a  disposition 
of  obedience. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        359 

So  he  started  off  again  on  another  course,  walking  briskly  and 
coughing  as  he  went,  to  remind  his  wife  of  his  remarks.  The  wife, 
after  doing  the  chores  inside  and  outside,  took  the  robe  again,  which 
was  nearly  finished,  and  sat  down  to  quill  it.  She  was  quilling  the  robe 
so  quietly  and  faithfully  that  she  had  no  time  to  cook  for  her  dinner, 
but  took  a  cold  luncheon  of  remnants  from  breakfast.  Late  in  the  after- 
noon again,  there  came  a  strange  and  distinct  voice  by  the. side  of  the 
tipi,  saying  in  a  long  and  plain  tone,  "I  have  dropped  it."  The  wife 
was  somewhat  affected  in  her  heart,  and  said  silently  to  herself,  "Well ! 
who  can  it  be?  It  is  not  right  for  anybody  to  come  and  disturb  my  feel- 
ings, for  I  am  a  poor  and  miserable  creature.  It  is  not  honorable  for 
anv  one  to  come  when  I  am  alone,  for  I  am  weak  in  spirit,"  but  she  gave 
no  answer.     The  strange  voice  ceased  calling  and  went  away. 

When  it  was  just  a  little  dark,  the  husband  returned  and  dropped 
his  load  in  front  of  the  door,  saying  to  his  wife,  ''I  have  brought  home 
for  you  a  beef,  come  out  and  take  it  inside,"  while  he  took  a  deep  breath 
from  exhaustion.  Again  recognizing  her  husband's  voice,  she  carefully 
laid  aside  the  buffalo  robe  and  other  things  belonging  to  it,  and  went 
out  to  see  him.  It  was  her  own  husband,  standing  near  the  beef.  After 
greeting  him,  she  took  the  fresh  beef  inside  and  laid  it  by  the  door,  to 
sHce  it  after  supper.  The  husband,  after  hanging  his  bow-case  and 
quiver  of  arrows  on  their  lean-back,  lay  down  on  the  bed,  crossed  his 
legs  and  beat  his  chest,  singing  some  merry  songs  relating  to  youth  and 
old  age.  The  wife,  who  was  cooking  the  supper,  was  much  inspired 
by  the  music,  and  cooked  the  meat  rare.  ''Say,  dear,  I  am  anxious  to 
finish  the  robe,  for  I  want  to  do  some  other  work,"  said  she.  passing  a 
dish  of  meat  to  her  husband.  "Thanks !  Thank  you !  That  animal 
tried  to  get  away,  but  I  succeeded  in  killing  it  at  last,"  said  he.  rising 
from  his  bed  and  sitting  before  his  bowl  of  good  meat.  After  they  had 
had  their  supper,  each  made  pleasing  remarks.  Both  then  retired  for 
the  night.  The  wife  was  somewhat  restless  and  didn't  get  to  sleep  until 
quite  late. 

The  next  morning,  before  the  wife  had  gotten  up,  the  husband 
went  to  the  top  of  the  hill  to  take  an  animal  at  short  range,  with  bow 
and  arrows.  He  sat  there  motionless,  as  the  sun  was  rising  in  the  east, 
giving  yellow  rays  to  the  earth.  He  then  came  down  from  the  hill-top  to 
his  lonely  tipi.  The  wife  had  just  got  up  and  started  to  make  the  fire, 
when  he  entered.  "Well !  dear  wife.  I  got  up  earlier  this  morning,  for 
the  purpose  of  locating  the  game  for  the  day's  hunt.  I  think  I  have 
seen  a  vast  herd  of  buffalo  grazing  over  the  divide  beyond  that  grove," 
said  he,  warming  both  hands.     "Yes,  I  hope  you  will  be  successful  in 


360        Field  Columbian  Museum — Anthropology,  Vol.  V. 

killing  some,  for  they  are  wild  at  this  time  of  the  year,"  said  she,  poking 
the  fire  to  hasten  the  boiling  of  the  meat.  "Again  I  must  warn  you, 
my  dear  wife,  not  to  give  a  single  move  to  a  strange  voice  during  my 
absence.  It  is  my  desire  that  you  be  not  tempted  of  evil,  so  please  look 
out  for  yourself.  Bear  in  mind  that  I  may  be  late  in  coming  home,  but 
be  sure  not  to  answer  to  any  strange  noise,  even  if  it  should  be  close 
to  the  door,"  said  he  to  her,  while  she  was  dipping  the  meat  out  from 
the  pot.  "This  meat  is  fine  and  tender,"  said  the  wife,  looking  at  her 
husband  with  a  smiling  face.  She  gave  him  quite  a  big  breakfast,  for 
he  intended  to  be  absent  till  late.  "Say  !  If  you  should  kill  game  before 
you  reach  that  divide  beyond  the  thick  grove,  come  back  from  there, 
will  you?"  said  the  wife,  awkwardly  sitting  near  her  husband  and 
swallowing  a  big  piece  of  meat.  "Yes,  I  will  try  and  come  home  soon. 
Understand  what  I  have  cautioned  you  about,  and  let  me  say  again,  be 
attentive  to  your  work  and  pay  no  attention  to  a  strange  voice,"  said 
he.  putting  down  his  empty  bowl. 

He  then  prepared  himself  and  took  down  his  bow-case  and  quiver 
of  arrows  and  started  off  again  in  search  of  more  game.  The  wife 
seemed  happy  in  heart  and  continued  in  her  usual  occupation  and  re- 
sume'd  quilling  the  buffalo  robe,  just  nearly  finished  for  use.  These 
two  people  at  this  time  were  well  provided  with  food  and  hides  and 
aimed  soon  to  return  home,  because  this  woman  lacked  just  a  few  days 
before  the  time  of  her  delivery.  Toward  noon  the  wife  was  nervous, 
and  worried  about  her  husband.  She  cooked  a  little  dinner  for  herself, 
thinking  that  she  would  quiet  her  nerves. 

Late  in' the  afternoon,  while  she  was  placing  various  pendants  in 
bundles,  etc.,  there  came  a  strange  and  distinct  voice  right  at  the  door. 
The  commotion  at  the  door  was  so  great  that  it  sounded  to  her  ears  as 
if  there  was  a  real  person  about  to  enter.  "Well !  Who  can  this  strange 
person  be?  I  am  getting  tired  of  the  voice  saying  in  drawling  voice, 
'Gigini !'  "  said  she.  "I  am  so  poor,  and  all  alone,  so  whoever  the  per- 
son is,  come  in !"  she  said,  still  fastening  porcupine  quills  on  the  robe. 
"I  thought  I  would  make  you  answer  me^ome  time  !"said  a  human  voice 
outside.  As  the  door  opened,  she  looked  at  his  feet,  then  upwards,  and 
it  was  a  man  with  long  tangled  hair.  She  got  up  and  spread  a  buffalo 
robe  or  hide,  already  tanned,  west  of  the  fireplace  and  told  the  visitor 
to  take  a  seat.  This  visitor,  breathing  heavily,  passed  to  his  seat  and 
sat  down,  fixing  his  eyes  on  the  woman.  She  at  once  went  for  wood 
and  started  the  fire.  In  a  short  time,  she  got  the  pot  full  of  water,  with 
a  nice  fat  piece  of  meat  to  boil  for  the  visitor.  The  visitor  occasionally 
coughed  and  spit  out  his  saliva  on  the  ground,  to  attract  the  atten- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       361 

tion  of  the  woman,  but  she  turned  from  him,  and  hastened  the  meal 
by  poking  the  fire.  Finally  she  took  down  the  pot  and  dipped  out  the 
meat.  Then  she  washed  the  wooden  bowl  neatly  and  wiped  it  clean. 
Upon  this  wooden  bowl  she  placed  that  nice  piece  of  fat  meat,  with  a 
big  bowl  of  elm  tea.  She  passed  it  to  him,  telling  him  that  it  was  the 
best  she  had. 

"No,  that  is  not  the  kind  of  bowl  I  use,"  said  he  sarcastically,  shov- 
ing the  bowl  with  his  foot.  This  woman  of  course  took  the  bowl  calmly 
and  put  the  meat  in  the  pot.  She  sat  on  her  bed,  wondering  what  she 
had  in  the  tipi  to  use  as  a  suitable  bowl  for  the  visitor.  Finally,  she 
thought  of  the  whole  eagle  tail  feathers  and  reached  for  them  at  the 
top  of  their  lean-back.  She  then  placed  this  nice  fat  meat  on  top  of 
this  eagle  tail  and  passed  it  to  the  visitor.  "No,  that  is  not  the  kind  of 
bowl  that  I  use,"  said  he  roughly,  kicking  the  bowl. 

This  visitor  sat  restlessly  and  occasionally  sneezed  to  attract  the 
attention  of  the  woman.  She  then  took  back  the  eagle  tail  feathers  and 
dipped  the  meat  in  the  broth  to  clean  it.  For  some  time,  she  wondered 
and  wondered  what  to  use  for  a  bowl,  till  at  last,  she  thought  of  the 
beautiful  robe  which  was  nearly  done.  Without  uttering  any  objec- 
tions to  the  visitor,  she  spread  her  beautiful,  elegantly  quilled  robe  in 
front  of  him  and  placed  this  food  and  told  him  that  it  was  the  best 
bowl.  "No,  that  is  not  the  kind  of  bowl  I  use,"  said  the  visitor,  roughly, 
again  moving  himself  and  spitting  on  the  ground.  She  took  the  buf- 
ralo  robe  calmly  and  folded  it  carefully  and  put  it  away  behind  the  bed. 

The  visitor,  kept  moving  at  his  seat,  taking  deep  breaths  and 
watching  the  movements  of  the  woman.  The  woman  thinking 
that  the  visitor  might  prefer  something  small,  reached  for  the 
rawhide  bag,  and  took  out  several  moon-shells.  After  spreading 
them  nicely  and  evenly  on  the  ground  in  front  of  him,  she  placed 
the  same  food  on  them,  and  told  the  visitor  that  it  was  the  best 
she  had.  Without  seating  himself  in  position,  he  pushed  it  away  and 
said,  "I  tell  you,  woman,  that  is  not  the  kind  of  bowl  I  use !"  She  then 
took  them  back  and  put  them  away,  and  threw  more  sticks  in  the  fire. 

"I  wonder  what  is  the  best  article  I  have  in  the  tipi  to  use  for  a 
bowl,"  said  she  silently,  as  she  looked  around  across  the  fire.  She  got 
up  slowly  and  took  down  an  oblong  parfleche  and  pulled  out  a  beautiful 
war  bonnet  and  laid  it  across  in  front  of  the  visitor.  This  war  bonnet 
was  so  beautiful  that  it  gave  more  light  to  the  inside  of  the  tipi.  She 
then  placed  this  meat  on  it,  with  some  encouragement,  and  told  him 
that  it  was  the  best  she  had  at  present.  "Oh,  pshaw !  That  is  not  the 
kind  of  bowl  I  use  nowadays,"  said  he,  blowing  his  nose.    He  pushed 


362        Field  Columbian  Museum — Anthropology,  Vol.  V. 

it  away  with  his  right  foot,  so  that  it  almost  caught  on  fire.  She.  of 
course,  being  alone,  took  it  back  pleasantly  and  put  it  in  the  parfleche, 
and  hung  it  up  again.  She  then  took  out  from  well-quilled,  round  bags, 
a  red  looking  (turkey  red)  kit-fox  skin,  and  spread  it  nicely  in  front  of 
him  and  his  meat  she  placed  upon  it.  "Now,  sir,  thai  is  the  best  hide  I 
have,  and  I  am  quite  sure  it  will  be  satisfactory,"  said  she,  turning  away 
and  taking  her  seat  again.  "No!  No!  I  don't  use  that  kind  of  hide  for 
my  bowl,"  said  he,  rather  sharply,  and  dusting  his  hands  and  body. 
He  again  pushed  it  away  with  his  right  foot,  making  deep  grunts.  "Oh, 
I  don't  know  what  we  have  that  is  excellent  for  a  bowl,"  said  she,  silent- 
ly, as  she  took  the  hide  and  put  it  away. 

Finally  she  reached  for  the  yellow-calf  bundle  and  she  took  from  it 
a  sacred  white-bufifalo  robe,  and  laid  it  carefully  and  reverently  across  in 
front  of  him.  Placing  the  meat  or  food,  she  said  to  him,  "Now,  sir,  this 
is  my  best  and  most  sacred  article,  and  I  lay  it  before  you  for  your 
bowl."  She  barely  stretched  herself.  "No!  No!  That  is  not  the  kind 
that  I  use  for  a  bowl,"  said  he  hastily,  and  moving  toward  the  fire. 
Sadly,  but  reverently,  she  took  it,  carefully  folded  it,  put  it  back  into 
the  calf's  hide  bag,  and  hung  it  on  the  lean-back.  "Well,  what  have  I 
got  inside  the  tipi  that  is  holy  for  a  bowl !"  said  she  silently,  taking  her 
seat  again. 

She  went  out  and  brought  in  sticks  of  wood  and  stirred  the  fire. 
After  some  moments  in  deep  thought,  she  reached  behind  the  bed,  and 
from  one  of  the  bags  she  took  out  a  handsome  dress  of  well  tanned  elk- 
skin,  covered  thickly  with  good-sized  elk  teeth.  After  brushing  it,  she 
laid  it  down  across  in  front  of  him  and  put  the  food  on  it.  "Now,  sir, 
that  is  the  best  article  that  I  have  personally,"  said  she,  embarrassed. 
"Well,  woman,  that  time  you  guessed  close  to  the  right  kind  of  bowl, 
which  I  use.  Very  close  guess!"  said  he,  smiling  a  little  and  coughing 
slightly.  "I  do  wonder  what  he  wants  for  a  bowl,"  said  she,  taking 
her  beautiful  elk-tooth  dress  away.  She  put  the  dress  back  in  the  bag, 
securely.  Finally,  although  it  was  rather  hard,  she  took  off  the  dress 
she  was  wearing,  and  spread  it  across  in  front  of  him.  "Now,  sir,  here 
is  your  meat  on  my  own  dress.  Eat  your  meal,"  said  she,  partly  turn- 
ing from  him  and  then  sat  down.  "Woman,  you  are  getting  closer  to 
the  right  kind.  Oh,  what  a  close  guess  you  have  made,"  said  he.  with 
a  loud  sneeze.  This  woman,'  feeling  somewhat  ashamed  of  her  condi- 
tion, drew  the  dress  to  herself  and  put  it  on  again. 

For  some  time  she  wondered  and  wondered  what  would  be  the  right 
kind  of  a  bowl.  The  visitor  at  this  time  was  somewhat  in  a  pleasant 
humor,  and  sat  still,  looking  anxiously  at  her.     All  at  once,  she  took 


Oct.,  1903.       Arapaho  Traditions  —  Dorsey  anu  Kroeber.        363 

ofSf  her  dress  again  and  lay  down  naked  and  placed  the  food  on  her  chest, 
without  any  remark.  While  she  was  gettins^  ready,  the  visitor  rubbed 
his  nose,  and  smacked  his  lips  and  slightly  hung  his  head.  But  it  pleased 
him,  "Good,  you  have  furbished  the  right  kind.  Bless  your  heart!'' 
said  he  joyfully.  Advancing  himself  to  his  bowl,  he  pulled  out 
from  his  scabbard,  a  stone  knife  and  began  to  cut  his  meat.  The  visitor 
didn't  say  much,  but  kept  on  eating,  for  he  was  quite  hungry.  Just 
before  he  finished  his  meal,  he  said,  as  he  took  the  last  swallow,  "Some- 
times a  person  accidentally  strikes  his  bowl."  With  that  sharp  knife, 
he  cut  a  streak  on  her  stomach,  which  instantly  killed  the  woman. 

From  this  woman,  being  pregnant  and  about  to  give  birth,  there 
came  out  twins  (boys).  The  visitor  took  one  and  threw  him  at  the 
door  and  the  other  boy  he  threw  outside.  Then  he  took  the  woman 
carefully  and  laid  her  with  her  back  to  the  fire  on  her  own  bed  and 
went  out. 

Late  in  the  night,  this  husband  returned  and  dropped  his  burden 
on  the  ground,  taking  deep  breaths.  ''I  have  brought  home  for  you  a 
beef;  come  out,  my  wife,  and  take  it  in,"  said  he  gently.  "Are  you 
asleep?  Wake  up  and  take  this  beef  inside."  Still  there  was  no  an- 
swer. "Say,  wife,  please  do  come  out!"  said  he  earnestly.  But  still 
there  was  no  sign  of  an  answer.  "That  is  the  reason  I  have  cautioned 
you  often,"  said  he,  entering  the  tipi  in  despair.  He  saw  his  wife  lying 
on  the  bed  motionless,  and,  thinking  that  perhaps  she  was  sound  asleep, 
he  reached  to  her  and  rolled  her  face  toward  the  fire,  and  found  that 
she  was  dead.  He  of  course  began  to  mourn  for  his  only  wife.  Some 
time  during  the  night,  after  covering  her  up  carefully,  he  went  out  of 
the  tipi  and  went  among  the  divides  and  hills,  weeping  over  his  wife's 
fate. 

In  the  morning  he  came  back  to  his  tipi,  and  to  his  surprise  he 
found  his  arrows  scattered  all  around  inside  the  tipi.  "Well,  who 
can  it  be?  It  is  a  sad  stroke  for  me  already.  Surely  somebody  ought 
to  have  better  sense  and  sympathy  for  me  at  this  time!"  said  he,  wip- 
ing the  tears  from  his  eyes.  He  gathered  up  the  bow  and  arrows  and 
placed  them  in  the  quiver.  After  he  had  remained  inside  for  a  while, 
he  went  to  a  distant  hill  and  wept  bitterly  for  his  wife  all  day  long. 
Late  in  the  evening  he  came  home  and  found  his  arrows  scattered 
again.  "I  do  wonder  who  comes  here  and  scatters  my  arrows.  Surely 
if  there  is  a  human  being,  he  ought  to  be  sympathetic,"  said  he,  pick- 
ing them  up  and  putting  them  back  into  the  quiver.  "Well,  I  shall 
have  to  stay  out  this  night,  and  I  hope  that  no  person  will  come 
around,"  said  he  pitifully.     So  he  went  cut  again  and  spent  part  of  the 


364        Field  Columbian  Museum — Anthropology,  Vol.  V. 

night  in  deep  mourning.  Early  in  the  morning  he  came  back  to  his 
tipi  and  saw  that  his  arrows  had  been  scattered  again.  "I  am  sorry 
that  somebody  comes  in  and  bothers  my  arrows,"  said  he  mournfully. 

Thinking  seriously  by  his  wife's  death-bed,  he  guessed  that  it 
yixist  be  his  child,  for  his  wife  had  to  give  birth.  So  he  decided  to  go 
put  behind  his  tipi  and  weep  there,  covering  his  head,  to  make  his 
/weeping  seem  at  a  great  distance.  So  he  went  out  and  stayed  behind 
his  tipi  and  wept  bitterly.  Sure  enough,  there  were  boys  calling  each 
other  for  a  game  of  arrows.  "Say,  brother  Spring-Boy,  come  out  and 
let  us  have  a  game  again.  Our  father  is  gone,"  said  By-the-Door. 
The  twins  were  at  the  game  and  each  tried  to  excel.  The  father  was 
weeping,  but  at  the  same  time  listening  attentively  to  his  boys  then 
playing  inside.  He  ceased  and  walked  briskly  to  the  door,  and  at  once 
jumped  in  and  caught  By-the-Door. 

By-the-Door  screamed  loudly  and  fought  his  father,  whom  he 
scratched  and  bit  so  that  he  bled  at  spots.  "Say,  my  dear  boy,  please 
yield  to  me.  I  am  so  glad  to  get  you,  for  it  is  unexpected.  Stop  cry- 
ing unnecessarily.  See  your  things,  arrows  and  clothing  in  the  bags 
and  parfleches,"  said  he  earnestly.  Finally  By-the-Door  yielded  and 
ceased' crying  and  became  a  good  child.  So  the  father  and  child  spent 
the  night  together  and  ate  together. 

"Well,  my  dear  boy,  since  we  are  somewhat  bereaved  yet,  and 
since  it  is  for  our  benefit,  I  want  you  to  call  your  brother  out  of  the 
spring  and  challenge  him  to  play  a  game  of  arrows.  When  you  are 
in  the  heat  of  the  game,  try  and  allow  him  to  win  a  number  of  times. 
Then,  if  your  arrow  slightly  touches  another  and  he  raises  that  for 
dispute,  insist  that  you  won  it.  If  he  disagrees  with  you,  let  him  stoop 
down  and  see  for  himself,"  said  the  father. 

When  his  brother  called  him  for  a  game,  Spring-Boy  told  his  broth- 
er that  he  would  not  come  because  his  father  had  caught  him.  But  By- 
the-Door  insisted  on  a  final  game  and  succeeded  in  enticing  his  brother 
to  come  in. 

"Say,  Spring-Boy,  I  am  perfectly  sure  that  my  arrow  touches  yours. 
Just  look  at  that  little  string  of  sinew  floating  in  the  air.  Now  watch 
it  carefully.  Don't  you  see  that  it  surely  touches  your  arrow,"  said 
By-the-Door,  in  an  earnest  voice.  "Oh,  no!  You  are  mistaken,  for 
the  arrow  does  not  really  touch  mine.  You  can  see  throus^'h  without 
difficulty.  One  could  travel  with  his  tipi  through  that  space.  Just 
look  at  it  yourself,  By-the-Door !  I  am  right !"  said  Spring-Boy,  look- 
ing very  wild  and  very  cautious.  "Oh,  pshaw!  brother,  stoop  down 
and  see  it.    I  tell  you  that  I  won,  for  that  sinew  string  is  on  top  of  your 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       365 

arrow !"  said  By-the-Door,  pleasantly  and  eagerly.  He  himself  stooped 
down,  but  raised  up  in  a  moment.  Finally  Spring-Boy  stooped  down 
and  acted  very  wild  and  occasionally  looked  around  to  see  the  results. 
"Oh !  Look  at  it  closely  and  be  certain,  for  I  don't  want  to  beat  you 
fraudulently,"  said  By-the-Door,  advancing  to  him  by  degrees  until 
he  got  close  to  him.  So  Spring-Boy  squatted  down  and  eagerly  looked 
at  the  space,  when  all  at  once  By-the-Door  jumped  on  top  of  him. 
"Oh,  father !  Come  quickly !  I  have  caught  your  boy  for  you !"  said 
he,  holding  him  tightly.  The  father  came  in  panting  and  caught  the 
boy  wrestling  with  his  brother. 

Spring-Boy  fought  his  father,  scratched  and  bit  him  painfully. 
The  boy  screamed,  but  his  father  told  him  that  he  must  cease  crying, 
for  they  were  together  again.  "My  dear  boy,  look  at  your  arrows 
yonder !  See  your  clothing  in  the  bags,  the  food  in  the  parfleches  and 
plenty  of  toys'  inside,"  said  the  father,  bleeding  from  bites  and 
scratches.  Spring-Boy  finally  yielded  and  once  more  became  a  dear 
child.  So  there  was  a  dear  father  with  twins  by  the  side  of  the  dead 
mother  for  some  time. 

One  day  while  their  father  was  yet  in  sorrow,  both  boys  went  to 
him  and  said,  "Say,  father,  make  us  bows  and  arrows !  Make  bows 
out  of  the  last  or  short  ribs  of  a  buffalo;  also  go  and  cut  sticks  and 
make  four  arrows.  Paint  one  bow  with  two  arrows  in  red,  and  the 
other  bow  with  two  arrows  in  black,  and  bring  them  to  us!"  said  the 
boys  in  good  spirits,  playing  in  the  weeds  and  bushes  near  their  tipi. 
So  their  father,  to  please  his  youngsters,  went  and  made  those  bows 
and  arrows  as  ordered.  "Boys,  here  are  your  painted  bows  and  ar- 
rows," said  he,  holding  them  in  sight.  Both  came  running  to  him  with 
smiling  faces  and  received  them. 

"Now,  dear  father,  go  and  make  a  sweat-lodge  in  front  of  your 
tipi,  just  a  little  to  the  right,  and  carry  our  mother  inside,"  said  they, 
earnestly  and  joyfully.  The  father,  seeing  that  the  boys  were  in  earn- 
est and  in  good  faith,  went  down  the  ravine  and  brought  out  small 
willows.  Then  he  went  to  the  river  and  brought  cottonwood  bark  for 
heating ;  also  sage  and  stones.  In  a  short  time  he  had  the  sweat-lodge 
completed  and  carrying  his  wife  inside,  placed  her  at  the  west 
side  of  the  sweat-lodge  and  came  out.  After  he  had  performed 
the  usual  rite  inside  and  had  taken  the  heated  stones  inside,  he 
stepped  away  from  the  lodge  to  see  the  act  of  raising  the  dead.  The 
boys  stood,  one  on  each  side  of  the  sweat-lodge,  with  their  bows  and 
arrows,  the  boy  with  the  red  bow  and  arrows  on  the  south  side,  while  the 
other  stood  on  the  north  side.     (This  was  the  original  painting  of  the 


366        Field  Columbian  Museum — Anthropology,  Vol.  V. 

Sun-dance  and  other  lodges.)  The  boy  with  red  bow  and  arrows  said^ 
as  he  stepped  forward  with  his  right  foot,  "All  face  to  east !  Get  out 
of  the  way,  mother!"  He  shot  his  arrow  in  the  air.  As  the  arrow 
lighted  on  the  ground,  the  bottom  of  the  sweat-lodge  moved  a  little. 
Then  the  boy  with  black  bow  and  arrows  advanced  his  left  foot  and 
shouted,  "Get  out  of  the  way,  mother !  Get  out  of  the  way,  or  I  shall 
hit  you !"  and  shot  his  arrow  in  the  air.  As  the  arrow  lighted  on  the 
ground  the  sides  of  the  sweat-lodge  mioved  greatly.  Again  the  boy 
with  red  bow  and  arrow  advanced  his  right  foot  and  shouted,  "Get 
out  of  the  way,  mother,  or  I  shall  hit  you !"  and  shot  the  arrow  in 
the  air.  As  the  arrow  lighted  on  the  ground,  the  top  portion  of  the 
sweat-lodge  moved.  Then  the  boy  with  black  bow  and  arrow  advanced 
his  left  foot  and  shot  the  arrow  high  in  the  air  and  shouted,  "Oh, 
mother !  mother !  Get  out  of  the  way  or  I  shall  accidentally  hit  you!" 
As  the  arrow  returned  from  the  above,  the  sweat-lodge  shook  greatly, 
and  as  the  arrow  lighted  on  the  ground  there  came  forth  out  of  the 
sweat-ledge  a  clean  and  dignified  woman,  neatly  dressed,  with  sun- 
beam face. 

Their  father  went  to  them,  hugged  and  kissed  them  all  dearly, 
thankijng  the  boys  for  their  power.  Again  the  family  lived  happily 
near  the  river  bottom.  Both  boys  grew  up  rapidly  and  indulged  them- 
selves in  bigger  sports,  away  from  their  home.  The  father  continued 
in  hunting,  and  his  wife  took  up  her  usual  occupation. 

One  day  the  father  said  to  his  btoys  as  they  were  about  to  go  out 
for  sport,  "I  want  you  boys  to  listen  and  obey  me!  Don't  go  too  far 
away  from  home.  Yonder,  below  that  steep  bank  of  the  river,  where 
the  water  is  very  deep,  lives  a  dangerous  animal ;  ycu  must  not  go 
there,  dear  boys !"  said  he,  crossing  his  legs  for  relaxation.  These 
boys  played  close  to  the  vicinity  of  home,  but  gradually  they  left,  until 
they  went  oflF  without  their  parents'  consent.  "Say,  brother,  let  us 
go  over  to  that  dangerous  place  and  see  who  lives  there !''  said  one  boy, 
playing  with  his  bow  and  arrows.  He  was  shooting  arrows  to  the 
ground,  practicing  for  future  necessity.  "All  right !  Go  on  ahead !" 
said  the  other,  straightening  his  arrows.  So  they  walked  to  the  place, 
shooting  at  birds  and  other  species  of  animals.  Reaching  that  steep 
bank,  to  their  surprise  they  saw  a  big  water  monster  (hiintchabiit)  out 
of  the  water,  sunning  itself  on  the  shore.  They  crawled  along  quietly 
until  within  good  range,  and  both  placed  their  bows  and  arrows  in 
position,  and  lifted  the  right  foot  slightly  and  shot  at  the  monster. 
Seeing  that  they  had  wounded  him  at  the  vital  spot,  they  went  and 
pulled  him  from  the  shore.    The  monster  died  shortly  afterwards. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       367 

They  at  once  cut  off  his  horns  and  carried  them  home.  "Oh, 
father,  here  are  the  horns  of  that  mionster.  Take  them  and  make 
spoons  out  of  them,"  said  the  boys,  laughing  over  their  escapade. 
■'Well !  Well !  Dear  boys,  really  did  you  kill  him  ?"  said  the  father 
with  astonishment.  "Yes !  We  both  shot  at  him  and  killed  him 
easily,"  said  they.  The  family  retired  for  the  night.  These  boys  slept 
together  at  one  side  of  the  lodge. 

In  the  morning  after  breakfast  their  father  told  them  again  not 
to  play  away  from  home.  "Boys,  I  don't  want  you  to  go  to  that  high 
peak  just  above  the  thick  grove  of  timber,  for  there  lives  a  very  dan- 
gerous animal.  Now  listen  to  me  and  obey  me,  dear  boys,"  said  he,  a& 
he  began  to  make  more  arrows.  The  boys  went  off  to  play  near  the 
tipi.  One  of  them  said  that  he  wanted  to  go  to  the  place  and  see  who 
lived  there.  "Well,  if  you  really  want  to  go  there,  I  have  no  objection 
and  I  will  go  with  you,"  said  the  other  brother.  So  they  sneaked 
off  and  reached  that  place.  Looking  around,  they  saw  a  big  nest  on  the 
side  of  a  steep  precipice,  in  which  there  were  two  young  eagles  crying 
for  food.  These  boys  climbed  up  some  way  and  reached  the  nest. 
"Say,  let  us  have  some  fun  with  these  birds,"  said  one  of  them.  "All 
right !"  said  the  other.  Advancing  to  the  nest,  they  caught  the  birds 
by  their  bills  and  said,  "What  kind  of  clouds  does  your  father  have 
when  not  in  good  humor?"  "When  our  father  is  in  anger  he  brings 
dark  and  heavy  clouds,"  said  the  young  eagles.  "Is  that  so?"  said  the 
boys,  still  imposing  upon  them.  All  at  once  there  came  dark  and  heavy 
clouds  with  much  thundering,  but  the  boys  paid  no  attention  to  the 
sign.  Finally  there  came  down  big  thunder,  with  tremendous  force 
and  velocity.  This  eagle,  or  thunder,  flew  back  and  forth  over  the 
boys  as  if  to  strike  them.  "Pshaw !  We  are  not  afraid  of  you.  If 
you  can  succeed  in  pulling  out  our  arrows,  then  the  victory  is  yours," 
said  the  boys,  standing  together.  "I  will  shoot  my  arrow  into  that  big 
rock  below  your  nest,  and  you  fly  over  and  pull  it  out,"  said  one  of 
them,  in  manly  voice.  So  the  boy  stepped  forward  and  took  one  ar- 
row, which  he  converted  into  a  strong  tendon  (an  arrow),  and  shot 
it  at  the  big  rock.  His  tendon  arrow  went  into  the  solid  rock  so  that 
it  quivered.  This  thunder-bird  ventured  and  went  for  the  arrow  with 
great  velocity,  and  returned  witli  the  arrow  for  a  certain  distance,  but 
fell  short  and  dropped  to  the  ground,  totally  paralyzed.  (This  tendon 
is  located  along  the  neck  of  the  buffalo  and  contains  certain  elasticity, 
which  overpowered  the  thunder-bird.) 

These  boys  at  once  sat  down  and  commenced  pulling  the  feathers 
out.    Since  they  were  very  nice  and  ornamental,  the  boys  took  them  to 


368        Field  Columbian  Museum — Anthropology,  Vol.  V. 

their  father.  Entering  their  tipi,  they  said  to  him,  "Father,  take  these 
feathers  for  your  war  bonnet  and  for  the  making  of  your  arrows." 
■"Well,  dear  boys,  I  am  surprised  to  hear  that  you  have  killed  that 
piowerful  bird !"  said  he,  taking  the  feathers  reverently.  The  family 
spent  the  night  chatting  and  telling  tales. 

The  next  morning  they  woke  up  early,  for  the  dawn  was  glorious. 
After  eating  their  breakfast  their  father  again  cautioned  them  not  to 
play  far  from  home.  ''Boys,  now  listen  to  me  carefully!  Yonder, 
in  that  big  grove  of  timber,  lives  a  dangerous  being.  Under  no  cir- 
cumstances, dear  boys,  go  there.  Be  obedient !"  said  he,  as  he  straight- 
ened his  arrow  shafts.  The  boys  wandered  off  a  short  distance  and 
gradually  made  their  way  to  that  big  grove.  These  boys  accidentally 
reached  a  well-tanned  (smoked)  tipi,  alone  in  the  heart  of  the  grove. 
Just  a  short  distance  in  front  of  this  lonely  tipi  the  boys  halted.  "Come 
in!  Come  in,  grandchildren!"  said  somebody  inside,  in  a  weakly  voice. 
The  boys  without  hesitation  entered  boldly  and  seated  themselves  near 
the  door.  After  some  moments  of  conversation,  this  old  woman  re- 
quested the  boys  to  louse  her.  So  the  boys,  being  mischievous,  got  up 
and  seated  themselves  on  each  side  of  her  head  and  loused  her.  The 
old  wQman  went  to  sleep  and  the  boys  took  advantage  of  her.  This  old 
woman  had  toads  for  lice.  When  the  boys  found  them,  they  threw 
them  into  the  fire  and  bit  off  their  finger-nails  to  make  a  noise,  and 
therefore  fooled  her.  They  laid  her  in  a  certain  position  and  tied  her 
hair  tightly  to  all  the  inside  tipi  poles.  Seeing  a  circular  piece  of  sand- 
stone lying  close  to  the  wall  of  the  tipi,  they  placed  it  in  the  fire  and 
heated  it.  After  the  sandstone  was  red  hot  they  threw  it  into  the 
opened  head  of  the  old  woman. 

When  the  boys  arrived  at  this  tipi  they  saw  some  kind  of  bones 
lying  around  outside  and  inside.  This  old  woman  maliciously  mur- 
dered people  for  food,  and  had  exposed  brains,  hence  her  name,  Open- 
Brains.  Just  as  they  threw  the  stone  upon  her  opened  head,  the  old 
woman  kicked  and  roared,  throwing  coals  of  fire  all  over  her  own  tipi", 
until  finally  she  died  from  burning.  The  boys  at  once  took  knives 
from  her  bed  and  cut  off  her  tangled  hair  and  threw  her  to  one  side. 
These  boys  went  out,  carrying  bunches  of  hair  homeward,  and  gave 
them  to  their  father.  "Father,  take  these  bunches  of  hair  for  your  pen- 
dants on  shirt  and  leggings.  Use  it  for  lariats,"  said  they,  laughing 
scornfully.  "Well,  dear  boys,  I  could  not  believe  you !  But  in  bring- 
ing these  bunches  of  hair  I  am  made  to  believe  that  the  victory  is  yours. 
Be  careful,  be  not  hasty  in  your  sports,"  said  he,  taking  the  bunches 
of  hair.    The  family  again  retired  for  the  night. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       369 

The  next  morning  the  whole  family  rose  early  and  got  breakfast 
by  sunrise.  "Well,  dear  boys,  I  want  you  to  play  near  our  home.  Use 
all  of  your  arrows,  but  leave  those  red  and  black  ones  here.  If  you 
happen  to  come  across  a  little  bird,  'Scaly- foot,'  (a  species  of  chick- 
adee,— some  say  sage-hen)  and  use  all  your  arrows  in  shooting  at  her, 
don't  pick  up  a  single  one.  Now  please  remember  this,"  said  the  father, 
getting  the  various  kinds  of  feathers  ready  for  the  arrows. 

The  boys  provided  themselves  with  dry  meat  for  luncheon  and 
started  off  to  play.  After  they  had  gone  a  distance,  they  came  across 
a  buffalo  wallow,  and  saw  this  Scaly-foot  enjoying  a  bath.  Seeing 
that  the  bird  was  tame  (brave),  they  went  nearer  and  began  to  shoot  at 
it.  For  a  long  time  they  could  not  hit  the  little  bird;  they  had  shot 
every  arrow.  Remembering  their  father's  warning,  one  of  them  cau- 
tioned his  brother  not  to  pick  up  his  last  arrow  again.  "Our  father 
said  that  we  must  not  pick  up  our  arrows,  for  this  bird  is  dangerous," 
said  one  of  them.  "Oh !  I  don't  care  what  our  father  said.  I  want  to 
kill  the  pretty  bird,"  said  the  other,  running  to  the  arrow  and  picking  it 
up.  Just  as  soon  as  he  had  picked  up  the  arrow  there  came  a  terrific 
wind  (hurricane  or  cyclone)  toward  them.  "Say,  brother,  we  have 
got  to  run  home  and  get  out  of  the  wet,"  said  By-the-Door.  So  they 
both  ran  swiftly,  but  the  wind  was  getting  closer  to  them.  "Run  fast, 
brother,"  said  By-the-Door  as  he  looked  back.  By-the-Door  took  the 
lead  and  ran  into  their  tipi  and  was  safe,  while  Spring-Boy  was  blown 
away  just  as  he  grabbed  at  the  door.  For  an  unknown  distance  this 
boy  was  blown  and  alighted  among  tall  weeds  in  a  buffalo  wallow. 

Beyond  this  spot  there  came  a  big  moving  camp  toward  this  lost 
boy.  Fortunately  the  people  made  their  camp  within  a  short  distance 
of  him.  As  it  was  getting  quite  late  in  the  evening  and  the  ground 
was  very  damp,  the  women,  after  erecting  their  own  tipis,  went  for 
WTeds  or  tall  grass  for  mattresses.  In  the  camp  there  was  a  poor  old 
woman.  The  whole  camp  was  starving  and  this  old  woman  was  very 
destitute.  She,  too,  went  to  cut  tall  grass  for  a  mattress,  and  reached 
a  very  good  patch  of  tall  grass.  Being  tired  out,  she  cut  grass,  and 
without  looking  around  carefully  or  further  as  she  grabbed  a  bunch  of 
grass,  she  saw  a  small  boy,  drawn  up  and  looking  forsaken. 

"Well,  grandchild,  I  am  so  glad  to  see  you !  It  is  my  grandchild, 
Found-in-Grass,"  said  the  old  woman,  picking  up  the  boy  in  her  arms. 
Found-in-Grass  was  scabby;  very  lousy,  his  nose  was  running,  and  his 
eyes  were  filled  with  film,  but  this  old  woman  was  thankful  for  a  dear 
companion.  This  thoughtful  old  woman,  after  getting  enough  grass, 
carried  this  destitute  child  to  her  own  tipi,  which  was  located  just  out- 


370        Field  Columbian  Museum — Anthropology,  Vol.  V. 

side  of  the  main  camp-circle.  Her  tipi  was  very  old  and  well  smoked, 
and  considerably  patched  up.  The  old  woman  gave  notice  that  she  had 
found  a  boy  in  the  tall  grass,  and  that  his  name  was  Found-in-Grass. 
Although  the  child  was  filthy,  she  cleansed  him  and  fed  him  on  scanty 
food.  When  the  boy  called  for  food  she  gave  him  some  berry  puddings 
and  some  other  remnants  of  food. 

There  was  quite  a  famine  in  the  camp  and  scouts  were  constantly 
going  out  to  look  for  herds  of  buffalo.  All  were  unsuccessful,  and 
therefore  they  lived  mostly  on  berry  mashes  and  puddings.  One  day 
this  boy,  Found-in-Grass,  told  his  grandmother  to  make  him  a  bow 
out  of  the  last  rib  of  the  buffalo  and  some  arrows.  "My  dear  boy,  how 
can  you  have  a  bow  and  arrows,  when  you  are  yet  young  and  in  a  pain- 
ful condition?"  said  she,  laughing  at  him.  "It  makes  no  difference, 
grandmother,  for  I  want  a  bow  and  some  good  arrows,"  said  he  earn- 
estly. To  please  the  boy  she  went  cut  and  got  the  material  and  made 
the  bow  and  arrows  and  gave  them  to  him.  "Now,  grandmother,  make 
a  netted  wheel  right  away,"  said  he,  as  he  was  playing  inside  with  his 
bow  and  arrows.  Seeing  that  her  grandchild  was  getting  along  nicely 
and  was  quite  ambitious,  she  went  out  and  cut  a  green  stick  and  bent 
it  into- a  ring,  and  also  cut  rawhide  into  small  strips.  From  these  arti- 
cles she  made  the  small  netted  wheel  and  gave  it  to  her  grandchild. 
The  child  was  much  pleased  with  bis  toy  and  enjoyed  himself  alone. 

One  bright  morning  he  gave  his  netted  wheel  to  his  grandmother 
and  said,  "Roll  this  netted  wheel  toward  me ;  when  you  start  it,  say 
that  a  fat  buffalo  cow  is  running  toward  me."  "Here  goes  this  fat 
buffalo  cow,  my  grandchild !"  said  she,  starting  it  carefully.  Sure 
enough,  there  came  running  to  him  a  red  cow.  Standing  to  one  side 
with  bow  and  arrows,  he  shot  it  and  killed  it,  saying,  "Now,  grand- 
mother, take  your  sharp  knife  and  skin  it  here  inside  the  tipi !"  "Thank 
you,  grandchild !"  said  she,  as  she  took  hold  of  the  buffalo  cow.  She 
worked  away  silently  and  soon  had  every  part  of  the.  cow  cut  and 
sliced  nicely,  which  she  then  hung  inside  on  rawhide  ropes  stretched 
across  over  the  fire.  "Grandmother,  keep  your  beef  inside,"  said 
Found-in-Grass,  as  he  played  inside.  When  she  went  out  she  took  dirt 
and  rubbed  it  on  her  hair  and  face,  making  the  people  believe  that  she 
had  nothing  to  eat.  After  she  had  looked  around  in  the  main  camp- 
circle  and  had  procured  more  firewood,  she  went  in  again.  The  next 
morning  grandmother  and  grandchild  had  a  good  meal,  while  the 
whole  tribe  suffered.  Very  few  tipis  had  smoke  coming  out  of  their 
tops. 

'Now,  grandmother,  take  this  netted  wheel  and   roll  it  toward 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       371 

me.  When  you  start  it,  tell  me  that  a  fat  steer  buffalo  is  coming,"  said 
the  boy,  holding  the  bow  and  arrows.  "Here  gees  a  fat  steer !"  said 
she,  starting  the  wheel  toward  him.  Sure  enough  there  came  a  real 
steer  running  toward  him.  Standing  inside  the  tipi  across  the  fire,  he 
shot  at  it  and  killed  it  instantly.  "There,  grandmother,  take  the  steer 
and  skin  it  secretly !"  said  he,  taking  out  his  arrow.  "Thank  you,  dear 
child,  you  are  a  lucky  child!  I  am  proud  of  you,"  said  she,  taking  a 
strong  hold  of  the  steer's  body  and  beginning  to  skin  it.  "When  you 
get  through,  grandmother,  hang  the  meat  inside  and  see  that  nobody 
comes  in,"  said  he,  enjoying  himself  alone. 

Their  tipi  being  quite  lonely  and  old  in  appearance,  it  offered  no 
attraction  to  others.  During  the  day  she  watched  the  door  closely, 
even  stepped  out  to  see  if  any  one  was  coming.  When  she  went  out 
she  painted  herself  with  dust  or  dirt  to  appear  before  the  people  as 
though  she  had  no  means  of  support  for  her  grandchild.  She  had  good 
meals  with  the  boy  every  day,  and  kept  storing  away  the  dried  meat. 
The  next  morning  came  and  both  spent  the  day  more  happily  than  be- 
fore. , 

"Grandmother,  take  this  wheel  and  roll  it  toward  me.  When  you 
start  it,  tell  me  that  a  fat  buffalo  steer  is  coming,"  said  the  boy,  holding 
his  bow  and  arrow  in  readiness.  "Here  goes  a  h'.g  buffalo  steer !"  said 
she.  rolling  it  easily.  Sure  enough,  there  came  a  real  one,  running  to- 
ward him.  Standing  in  position  he  shot  and  killed  it  instantly.  "There, 
grandmother,  take  it  and  skin  it  silently,"  said  he,  taking  out  his  arrow. 
"Grandmother,  be  careful  to  attract  no  one  outside.  Slice  up  the  beef 
quickly  and  hang  it  over  the  fire,"  said  he. 

This  boy  was  growing  right  along,  but  he  was  yet  scabby,  had  a 
dirty  nose  and  his  eyes  were  sore.  In  the  evening,  when  the  old  woman 
went  out  for  recreation  and  the  like,  she  painted  herself  again  with  dust, 
fooling  others.  Of  course  the  people  didn't  care  for  them,  for  they 
were  lonely  and  v^ry  poor.  They  spent  the  night  secretly  and  made  no 
fire  inside.  The  next  morning  came  and  the  boy  told  his.  grandmother 
that  she  must  hurry  with  the  beef.  Before  it  was  late  in  the  day,  she 
had  it  all  sliced. 

"Grandmother,  take  this  wheel  and  roll  it  toward  me;  when  you 
are  ready,  tell  me  that  it  is  a  big  fat  bull  coming,"  said  the  boy.  "Here 
goes  the  big  fat  bull!"  said  she,  rolling  the  wheel  toward  him.  Standing 
at  the  usual  place,  he  shot  at  it  and  killed  it  instantly.  "There,  grand- 
mother, take  it  and  skin  it  silently.  Be -sure  and  attract  no  attention 
outside,"  said  the  boy,  taking  out  his  arrow.  "Thank  you!"  said  the 
old  woman,  sharpening  her  knife.    She  sat  down  and  skinned  the  beef 


372        Field  Columbian  Museum — Anthropology,  Vol.  V. 

cheerfully.  After  having'  sliced  all  the  beef  properly,  she  hung  it  in- 
side on  rawhide  ropes  to  dry. 

In  the  camp  there  was  a  big  chief  who  had  two  beautiful  daughters 
yet  unmarried.  Men  of  all  ages  tried  to  get  the  girls  for  wives,  by 
work  and  by  good  deeds,  but  the  father  would  not  consent  to  any  pro- 
posal. The  whole  tribe  had  little  grudges  against  the  big  chief  for 
keeping  his  daughters  unmarried  rather  too  long.  So  one  day  this 
chief  gave  out  notice  to  the  people  that  whoever  should  catch  a  kit-fox 
and  bring  it  to  him  without  it  being  damaged,  might  marry  his  older 
daughter.  The  announcement  of  the  chief's  offer  of  the  prize  circulated 
rapidy,  and  men,  old  and  young,  made  and  set  traps  among  the  bul- 
rushes and  swampy  places.  The  old  woman  and  grandchild  heard 
about  the  prize  and  paid  very,  little  attention  to  it. 

One  bright  morning,  Found-in-Grass  told  his  grandmother  that  he 
would  go  and  set  a  trap  in  some  tall  grass  and  try  his  luck.  ''Well,  my 
dear  grandchild,  what  a  foolish  idea  you  have,  to  try  to  get  that  beauti- 
ful girl  for  a  wife,  when  you  are  yet  scabby,  your  nose  still  running, 
and  your  eyes  still  sore.  I  cannot  see  any  prospect  for  you,"  said  the 
grandmother.  "Well,  I  am  going  to  try  and  see  if  I  can  win  the 
prize,''  said  the  boy.  *T  am  ashamed  of  your  undertaking,  grandchild,'^ 
said  she,  smiling  with  ridicule.  Found-in-Grass  went  out  and  set  a 
netted  trap,  made  out  of  small  willows  (shaped  like  a  sweat-lodge),  and 
baited  it.  Then  he  went  back  to  his  grandmother's  tipi,  thinking  little 
of  his  netted  trap.  Both  he  and  the  old  woman  enjoyed  themselves 
with  rich  food,  while  the  rest  of  the  people  suffered  greatly. 

Early  in  the  morning.  Crow  was  out  to  see  his  own  trap,  but  there 
was  nothing  in  it,  so  he  went  around  to  the  bulrushes  and  swampy 
places  until  he  ran  across  a  small  netted  trap,  which  had  a  nice  red- 
looking  kit-fox  in  it.  Looking  around,  to  protect  himself  against  ob- 
servation, he  took  the  rawhide  rope  from  the  animal  and  carried  it  oflF 
secretly  and  delivered  it  to  the  chief,  who  was  in  his  own  tipi  smoking 
with  prominent  warriors.  "Here  is  the  animal  that  you  wanted."  said 
Crow,  proudly,  as  he  entered  the  tipi.  "Good !  Good  for  you !"  said 
the  warriors.    "Lay  it  there,"  said  the  father  with  much  surpjise. 

Found-in-Grass  was  very  late  in  going  to  his  trap  that  morning. 
Some  time  after  breakfast,  he  went  to  look  at  his  trap  and  found  that 
somebody  had  been  there  and  had  stolen  the  kit-fox  from  the  trap, 
leaving  a  piece  of  the  fur  on  the  rawhide  rope.  Gathering  the  fur  or 
hairs,  he  went  home,  somewhat  vexed,  and  delivered  them  to  his  grand- 
mother. "Grandmother,  somebody  has  been  to  my  trap  and  stolen  the 
kit-fox,  for  here  are  the  hairs  of  it,"  said  he,  handing  them  to  her.    "I 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       373 

am  sorry  for  you,  dear  grandchild,"  said  she.  "But  take  those  speci- 
mens to  the  chief  and  tell  him  that  somebody  has  stolen  the  animal  from 
my  trap."  said  he. 

So  the  old  woman  sympathized  with  the  boy  and  went  and  deliv- 
ered the  hairs  to  the  chief,  who  said  that  he  was  entitled  to  the 
prize,  but  that  Crow  had  brought  in  the  animal.  So  rewards  were 
given  to  both  of  them.  The  warriors  threw  sharp  criticisms  at  Crow, 
for  his  meanness.  "You  may  take  that  young  girl  for  your  wife,"  said 
the  father  to  Found-in-Grass,  the  old  woman  receiving  the  reward  for 
him.  Crow  got  the  older  daughter.  Both  had  handsome  and  orna- 
mented tipis,  which  were  fixed  up  by  their  mother-in-law.  Both  were 
given  the  respect  and  honor  by  the  relatives  of  the  girls,  the  daughters 
of  the  chief. 

Time  passed  on  and  Found-in-Grass  was  getting  older  and  cleaner 
in  appearance.  One  bright  morning,  Found-in-Grass  went  to  his  grand- 
mother's tipi,  and  his  little  wife  went  to  her  parents.  He  went  back  to 
his  own  tipi  and  hung  a  war  lance  over  the  door  of  his  tipi  and  seated 
himself  on  the  bed.  His  entire  appearance  changed.  His  little  wife 
entered  with  his  food  and  saw  his  beautiful  war  lance  above  the  door, 
and  was  also  more  fascinated  by  his  handsome  face  and  stature.  This  lit- 
tle wife,  being  so  surprised  at  her  husband's  condition,  ran  back  to  her 
parents.  "Say,  mother,  my  dear  husband  is  very  handsome  this  day! 
and  has  a  war  lance  hung  over  our  door!"  said  the  young  daughter. 
"Pshaw !  that  ugly  and  dirty  husband !  he  can  never  become  a  neat 
and  worthy  husband !"  said  the  older  daughter,  vomiting  to  hear  of  the 
change.  "Surely,  my  dear  husband  is  pretty,  and  I  love  him  more  and 
more!"  said  she,  getting  ready  to  go  out  again.  "Go  back  to  your 
filthy  husband!"  said  the  sister.  The  younger  sister  didn't  mind  her 
sister's  ridicule,  but  went  back  to  her  handsome  man. 

Found-in-Grass  had  instructed  the  old  woman  to  take  at  once  the 
fat  dried  meat  to  his  wife's  parents.  While  he  and  his  wife  enjoyed 
themselves  in  the  tipi,  the  old  woman  carried  a  big  bundle  of  meat  to 
his  father-in-law's  tipi.  "I  have  brought  some  dried  meat  for  your 
people.  My  grandchild  had  been  killing  beef  in  my  tipi.  and  since  then 
I  have  been  proud  of  him,"  said  the  old  woman.  "Thanks !  Thank 
you !  old  woman,"  said  the  mother-in-law.  "You  may  tell  your  grand- 
child that  he  has  given  much  ajready,  and  deserves  our  respect,"  said 
the  mother-in-law.  The  older  sister  said  very  little  against  her  brother- 
in-law,  and  went  and  told  her  own  husband  of  the  precious  gift  of 
meat  he  had  made.  Crow,  feeling  somewhat  jealous,  started  out  to  spy 
buffalo  for  the  people,  but  came  home  disgusted.     An  old  man  was 


374        Field  Columbian   Museum — Anthropology,  Vol.  V. 

crying  out  within  the  camp-circle  that  Crow  had  been  out  spying  for 
some  game,  but  had  returned  with  no  report. 

Found-in-Grass  told  his  little  wife  to  tell  his  father-in-law  that  he 
would  go  out  and  look  for  game.  She  went  at  once  and  said  to  him, 
"Father,  my  husband  says  that  you  should  announce  to  the  people  that 
he  will  go  out  to  look  for  buffalo  to-day."  "Listen !  You  may  all  know 
that  to-day  Found-in-Grass  will  go  out  to  look  for  Buffalo !"  said  the 
father-in-law,  walking  to  and  fro,  repeating  the  command. 

So  this  handsome  husband.  Found-in-Grass,  dressed  himself  ele- 
gantly and  took  his  \Var  lance  and  started  off  before  the  people.  All  the 
people  were  amazed  at  his  appearance  and  recent  conduct.  The  older 
sister  was  not  so  talkatiye  against  her  brother-in-law,  but  was  fas- 
cinated with  him.  She  was  not  so  close  to  Crow  at  this  time.  Found- 
in-Grass  soon  got  to  the-  divide  and  went  over  it.  He  at  once  gathered 
all  the  buffalo  chips  and  placed  them  in  a  big  pile  and  commanded  that 
out  of  these  chips  there  should  be  an  immense  herd  after  he  should  re- 
turn to  the  camp-circle.  Toward  evening,  he  returned  to  the  main 
camp-circle,  and  looking  back  toward  the  pile  of  buffalo  chips,  there  was 
an  immense  herd  of  buffalo  grazing  on  a  broad  prairie.  He  reached 
his  own  tipi,  went  in  and  called  for  his  father-in-law.  The  father  came 
out  of  his  tipi,  calling  nearby  neighbors  to  come  and  hear  the  report, 
and  finally  all  went  into  his  son-in-law's  tipi. 

After  all  were  seated  in  order,  Found-in-Grass  filled  a  pipe  with 
tobacco  and  lighted  it.  Passing  it  to  the  men,  he  said  to  them  loudly, 
"I  have  seen  the  herd  of  buffalo  just  over  that  divide,  so  I  want  all  the 
people  in  the  camp  to  sharpen  their  knives,  etc.,  and  get  in  readiness  for 
a  big  slaughter.  Let  everybody  be  quiet  to-night,  but  get  ready.  Let 
this  be  announced  throughout  the  camp !"  said  he,  straightening  up 
and  dusting  his  hands,  at  the  same  time  looking  at  every  one  present. 
The  men  present  thanked  him,  and  all  went  out,  after  the  smoke.  The 
old  men  started  to  the  various  points  of  the  camp-circle  and  cried, 
"Found-in-Grass  has  returned  and  reported  to  us  all  that  there  is  a  big 
herd  of  buffalo  just  over  that  divide;  that  all  people  should  get  ready, 
sharpen  their  knives  to-night,  and  that  they  should  be  quiet  to-night, 
but  get  all  ready  for  a  big  slaughter." 

The  people  got  ready,  as  he  commanded.  In  the  morning,  Found- 
in-Grass  went  to  the  divide  and  drove  the  herd  of  buffalo  toward  the- 
camp.  When  the  people  saw  that  herd,  they  charged  upon  the  herd, 
killing  the  fattest  ones.  They  killed  as  many  as  they  could  reach. 
Found-in-Grass  converted  a  young  bull  into  a  thin  and  scabby  animal ; 
therefore  this  scabby  bull  followed  the  herd,  walking  weakly.    When  all 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       375 

the  people  had  killed  their  buffalo,  he  shot  and  killed  the  poor  and 
scabby  bull  for  beef. 

That  day  the  people  were  skinning  the  buffalo,  and  in  fact  had  a 
surplus  of  beef.  Found-in-Grass  and  his  wife  were  by  themselves  at 
this  poor  and  scabby  bull.  Since  Crow  was  gathering  up  the  eyes  or 
heads  of  the  buffalo  for  his  beef,  to  take  them  to  his  father's  tipi,  his 
wife  had  somewhat  deserted  him.  She  came  over  to  Found-in-Grass 
and  offered  her  help,  but  the  sister  would  not  consent.  "Oh!  let  me 
help  my  brother-in-law  !  I  want  to  hold  those  legs  while  he  is  skinning 
the  hide,"  said  she,  pleasantly.  She  had  on  a  beautiful  robe,  which  was 
well  painted  and  ornamented.  "No !  You  cannot  do  it !  for  before,  you 
have  despised  him  and  abused  him  shamefully ;  you  must  leave  us 
and  go  back  to  your  husband,"  said  the  younger  sister  angrily.  "Can 
you  be  very  kind  to  me,  sister !  Just  a  little  assistance  on  my  part  will 
gratify  me,"  said  she,-  bracing  up  and  rubbing  her  face  continually. 
The  older  sister  tried  to  attract  him  while  he  was  skinning  the  beef,  but 
without  much  success.  Found-in-Grass  had  gotten  the  bladder  opened 
and  prepared  it  to  fill  it  with  animal's  blood,  for  blood  soup,  when 
this  older  sister  almost  kissed  him  to  attract  his  attention.  Again  the 
younger  sister  said  angrily,  'You  will  have  to  go  away  and  help  your 
own  husband !'    Still  the  older  sister  did  not  take  notice  of  the  ridicule. 

The  younger  wife  had  partly  carried  the  beef  to  their  mother's  tipi. 
She  had  packed  the  balance  of  the  beef  on  her  back  and  her  husband, 
Found-in-Grass,  took  up  this  bag  of  blood  to  carry  it  home  for  his 
father-in-law.  "Say,  brother-in-law,  let  me  carry  that  bag  of 
blood,"  said  she.  (Crow,  her  husband,  had  arrived,  having  packed 
the  backbone.)  "No,  sister-in-law,  I  can  carry  it  myself,"  said  Found- 
in-Grass,  smiling  at  his  wife.  "Please  let  me  take  it  to  our  tipi,"  said 
she.  "No,  sister-in-law,  I  can  carry  it  to  our  tipi,  for  you  might  spoil 
your  beautiful  robe,"  said  he.  Finally  he  gave  her  the  bag  of  blood 
and  both  Crow  and  his  wife  took  the  lead,  while  Found-in-Grass  and 
wife  followed,  carrying  nothing. 

About  midway  home,  Found-in-Grass  talked  freely  with  his  own 
wife,  advancing  closer  to  his  friend  and  sister-in-law,  and  he  pierced  the 
Crow  at  the  kidneys  with  his  war  lance  and  made  him  limp ;  then  he 
pierced  the  bag  of  blood,  causing  a  splash  on  the  beautiful  robe  of  his 
sister-in-law.  "Say,  sister-in-law,  that  bag  has  burst  and  is  leaking  on 
your  beautiful  robe,"  said  Found-in-Grass  with  ridicule.  '^Oh !  never 
mind  that ;  if  it  is  spoiled  I  can  give  it  to  grandmother,"  said  she,  still 
going  for  home. 

Found-in-Grass  and  wife  reached  home,  with  Crow  and  wife  as 


376        Field  Columbian  Museum— Anthropology,  Vol.  V. 

their  servants  on  the  way.  The  mother-in-law  had  in  the  mean  time 
prepared  a  big  feast  for  Found-in-Grass'  tipi.  The  father-in-law  went 
out  and  directed  an  old  man  to  invite  the  chiefs  and  warriors  over  to 
Found-in-Grass'  tipi.  'Listen  to  me!  Found-in-Grass  invites  you 
chiefs  and  warriors  to  come  over  quickly  for  a  friendly  smoke!  The 
food  is  now  ready.  Come  over  quickly  and  smoke  with  him !"  said  the 
old  man,  walking  back  to  his  home,  and  then  to  Found-in-Grass'  tipi. 
The  men  of  all  ranks  came  and  feasted  with  the  great  hero,  smoking^ 
telling  war  stories  and  reciting  numerous  events  of  the  people.  There 
were  other  old  men  in  the  camp-circle  who  were  yet  praising  Found-in- 
Grass  for  his  good  will,  etc. 

Thus  the  tribe  had  passed  over  that  great  famine.  Many  joyful 
occasions  were  taking  place  in  the  camp,  such  as  hand-games,  company 
dances,  and  games  of  all  kinds. 

Found-in-Grass  was  still  ambitious  to  go  on  the  war-path.  So  one 
day,  after  having  a  smoke  with  the  men  in  his  tipi,  he  told  them  that  he 
intended  soon  to  go  out  alone  on  the  war-path.  Time  passed  on.  Found- 
in-Grass  had  made  a  bladder  bag  and  filled  it  with  porcupine  quills, 
and  had  cleaned  his  war  lance.  The  mother-in-law  had  made  several 
pairs  pf  moccasins,  and  had  prepared  also  much  food,  which  she  put 
in  a  small  rawhide  bag. 

Found-in-Grass  started  out  with  weapons  and  food.  For  days  and 
nights  he  was  alone,  until  at  last  he  spied  an  enemy's  camp-circle,  lo- 
cated in  the  river  bottom.  Having'  made  plans  to  kill,  he  advanced 
silently  to  the  camp-circle;  but  a  sentinel  saw  him,  and  suspected  him. 
The  sentinel  went  back  to  camp  and  spread  the  alarm.  Immediately 
there  came  toward  him  horsemen  in  war  array.  Seeing  that  they 
meant  to  make  a  charge  on  him,  he  escaped  to  a  rocky  hill,  which 
he  used  as  a  breastwork.  When  the  foe  was  near  to  him,  he 
opened  his  bladder  bag  and  there  came  out  countless  numbers  of  war- 
riors, who  went  after  his  enemies.  He  himself  chased  and  killed  many 
and  took  several  scalps.  His  men  (porcupine)  soon  massacred  the 
entire  tribe ;  and  thus  was  won  a  victory  for  Found-in-Grass  and  his 
warriors.  These  porcupine  quills  after  being  in  the  heat  of  battle,  con- 
quering their  enemies,  returned  to  the  bladder  bag. 

Found-in-Grass  went  back  to  the  camp  he  belonged  to,  and  reach- 
ing it,  gave  the  cry  of  a  wolf  to  the  people,  which  meant  that  he  had 
conquered  the  enemy.  The  people  heard  the  cry  and  there  was  quite 
a  scene  in  the  camp.  He  got  to  his  own  tipi,  hung  his  war  lance  and 
bladder  bag  above  the  door  and  went  in  carrying  those  scalps  that  he 
had  taken  from  the  enemv. 


Oct.,  1903.       Arapaho  Traditions — Dorsey   and  Kroeber.       377 

There  was  more  excitement  among  the  i>eople  than  in  previous 
years.  The  chief  and  warriors  of  the  tribe  came  and  greeted  him  for 
his  victory.  After  he  had  told  his  war  story  to  the  people,  they  dressed 
in  their  best  and  went  into  the  center  of  the  camp-circle  and  had  a  big 
scalp-dance.  This  dance  lasted  many  days  and  nights.  Those  scalps 
that  Found-in-Grass  had  taken  were  fixed  up  nicely  and  attached  to 
sticks  of  wood.  These  sticks,  bearing  human  scalps,  were  carried  by  wo- 
men during  the  dancing.  Thus  Found-in-Grass  obtained  for  himself  an- 
other kind  of  reputation  among  the  whole  tribe,  and  established  more 
confidence  and  good  will  among  the  people.  He  also  now  became  a 
chief  and  a  warrior,  and  the  tribe  respected  and  obeyed  him. 

For  four  times,  he  went  out  on  the  war-path  alone,  and  returned 
victorious.  There  were  some  joyful  events  each  time  he  returned.  The 
people  were  well  supplied  with  all  kinds  of  scalps. 

There  came  a  man  to  his  tipi  and  prayed  to  him  that  the  bag  be 
transferred  to  him.  in  order  that  he  might  conquer  nations,  too.  (This 
bag  is  called  '"naneci,  covering.")  After  Found-in-Grass  had  consid- 
ered the  matter  carefully,  he  turned  the  bag  over  to  the  man  (Nili'a"ga'') 
and  instructed  him  how  to  use  it  during  the  battle. 

So  one  day  Niha^^a"^  invited  the  chiefs  and  warriors  for  a  smoke 
of  pipe  and  feast.  He  told  them  that  he  was  going  out  alone  in  search 
of  enemies,  for  which  he  was  cautioned  as  to  the  use  of  the  bladder  bag. 
There  were  continuous  dances  in  the  camp,  in  honor  of  Found-in- 
Grass.  In  the  night,  Nili'a"<;a°  collected-  some  men  in  the  tipi  and  sang 
war  songs.  In  the  morning,  he  went  away"  alone.  For  days  and  nights 
he  traveled  in  the  wilderness,  until  he  came  to  the  enemy's  camp. 

Seeing  that  the  herd  of  ponies  were  far  from  the  camp-circle,  he 
thought  best  to  steal  them.  So  he  rounded  them  up  and  drove  them 
homeward.  He  was  overtaken  by  the  enemy  and  sought  refuge  behind 
a  breastwork  on  the  hill.  The  enemy  made  a  terrific  charge  on  him,  but 
he  opened  the  bag,  and  there  came  out  of  it  countless  numbers  of  war- 
riors, all  running  after  men,  chasing  and  killing  them,  and  taking  scalps. 
•Nih'a°(;a'*  chased  and  killed  some  and  took  a  few  scalps.  The  enemy 
was  totally  massacred,  thus  §^iving  a  victory  to  Nib'a°Qa°.  The  porcu- 
pine quills  (men)  returned  to  the  bag.  Nih'a^qa"  returned  with  his 
scalps  to  the  camp.  Within  a  short  distance  from  it,  he  gave  a  cry  of  a 
wolf,  which  meant  that  he  had  conquered  the  enemy. 

There  was  a  stir  in  the  camp.  Nih'a"ga°  went  to  his  tipi  and  in- 
vited the  chiefs  and  warriors  to  come,  so  that  he  might  tell  of  his  ad- 
venture. The  chiefs  and  warriors  came,  one  by  one,  to  hear  the  storv. 
After  this  had  happened  there  were  scalp-dances  and  numerous  dances 


378        Field  Columbian  Museum — Anthropology,  Vol.  V. 

in  the  camp,  in  honor  of  his  victory  and  scalps.  Nih'a^^a"^  felt  himself  a 
different  man,  and  twice  he  went  on  the  war-path  and  returned  victor- 
ious. Each  time  he  massacred  a  nation  or  enemy.  The  same  kind  of 
enjoyments  were  being  indulged  in  after  each  return. 

The  fourth  time  he  went  out  and  met  an  enemy's  camp.  After 
failing  to  kill  a  person  at  the  outskirt  of  the  camp-circle,  they  made  a 
furious  charge  upon  him.  He  was  killing  the  people  (men,  women 
and  children)  without  much  difficulty,  until  he  was  finally  shot  dead. 
They  gathered  around  him,  wondering  at  his  body.  One  of  them  said, 
'T  wonder  what  this  bag  is  for!"  shooting  at  it.  From  this  bag  there 
came  out  warriors,  charging  upon  the  people  with  fury.  The  people 
were  soon  massacred  and  Nih'a^ga'^  was  killed,  because  he  had  neg- 
lected to  open  the  bag.  (The  porcupine  quills  are  kept  in  the  bladders 
for  the  reason  that  those  brave  warriors  came  out  of  there;  also 
because  they  cannot  penetrate  the  hide.)  These  men,  from  the  blad- 
der porcupine  bag,  taking  several  scalps  with  them,  returned 
to  the  camp.  Within  a  short  distance  from  the  camp-circle,  one 
or  two  of  the  head  warriors  cried  like  wolves  to  the  people ;  in- 
dicating a  return  of  the  war-party.  The  people  were  all  in  great 
excitement ;  some  went  to  the  hills  to  witness  the  parade ;  others, 
women  and  children,  stood  in  front  of  their  tipis,  watching  anxiously 
for  the  parade  of  the  warriors.  Finally,  there  came  a  glorious  sight 
of  warriors,  parading  (as  at  the  Sun-dance)  around  the  camp-circle, 
both  outside  and  inside.  The  warriors  had  war  bonnets,  war  lances, 
shields  of  various  kinds,  bows  and  arrows  and  other  weapons,  and 
horses  fixed  up  in  gayety  and  painted  in  various  paints. 

When  the  news  reached  Found-in-Grass  that  Nih'a^qa^  had  been 
killed  in  battle,  he  knew  at  once  that  he  had  neglected  the  bag.  After 
the  warriors  had  paraded  the  camp,  they  went  to  Found-in-Grass'  tipi. 
and  were  put  away  in  a  new  bladder  bag  (porcupine  bag).  Found-in- 
Grass  then  searched  for  the  dead  body,  and  found  it  in  the  battlefield. 
Miraculously,  Nih'a°<;a°  was  resurrected  by  Found-in-Grass  and 
brought  back  to  the  tribe. — D. 

Told  by  Little- Wolf.    Cf.  No<=.  139  and  140. 

142. — Found-in-Grass." 

A  man  was  camping  alone.  As  he  went  off  to  hunt  he  told  his 
wife :  "Listen,  Do  net  look  at  the  one  who  will  come  to  you  here. 
He  is  powerful ;  he  is  a  person  with  tangled  hair  and  i^  difficult  to 
please  in  regard  to  trays.     He  will  make  a  noise  when  he  comes  here, 

•  From  a  text  told  by  informant  B.     The  title  given  the  story  was  Open-brain  or  Tangled-hair. 


Oct.,  1903.       Arapaho  Traditions — Dorsev  and  Kroeber.        379 

but  be  sure  not  to  look  at  him.  He  will  shout  when  he  comes,  but  do 
not  look  at  him,  or  the  powerful  one  might  come  into  your  tent,"  Thus 
he  said  to  his  wife  when  he  went  to  hunt,  and  when  he  had  told  her  he 
went  oflf. 

Then  Tangled-hair  came  to  the  woman,  but  she  did  not  look  at 
him.  Then,  when  she  would  not  look  at  him,  he  went  back  to  where  he 
came  from.  This  first  time  he  came  he  could  do  nothing  to  her,  this 
insane  man.  Every  time  he  came  she  did  not  look  at  him,  but  the 
fourth  time  she  made  a  hole  with  an  awl  in  the  side  of  the  tent  on  the 
left  of  the  door.  "When  he  goes  back  I  will  see  how  he  looks,"  she 
said  to  herself,  and  then  she  locked  out  through  that  small  hole  in  the 
tent.  "Here !"  he  said  to  her,  and  turned  right  back  and  came  in.  "I 
am  hungry.  Give  me  something  to  eat,"  he  said  to  this  woman.  Then 
she  gave  him  food  on  a  tray  of  clay.  "That  is  not  my  kind  of  tray," 
he  said.  Then  she  gave  him  another  tray  of  wood.  "That  is  not  the 
kind  of  tray  I  use,"  he  said.  Then  she  gave  him  a  war  bonnet  as  a 
tray  for  his  food ;  but  he  said  the  same  thing.  Then  she  gave  him 
her  dress  for  a  tray.  "That  is  nearly  the  kind  I  use,"  he  said.  Then 
she  gave  him  her  moccasins  for  a  tray,  and  he  said  again :  "That 
is  nearly  the  kind  I  use."  Then  she  lay  down  for  him  on  her  back. 
"That  is  it,"  he  said  to  her.  After  he  finished  eating  he  wiped  his  knife 
on  her,  saying:  "Sometimes  the  knife  goes  through  the  meat  and  cuts 
the  person."  Then  he  cut  her  open.  She  had  twins,  both  of  them  boys. 
Then  he  took  them.  One  of  these  boys  he  threw  into  a  spring;  the 
other  one  he  threw  to  the  right  (south)  of  the  tent  door.  After  he 
had  thrown  them  away  in  these  places  he  left  them. 

The  man  came  back,  bringing  meat,  and  called  his  wife ;  but  she 
did  not  answer  when  he  called.  At  once  he  knew  that  she  had  been 
killed.  He  went  inside  to  look  at  her.  She  was  lying  cut  open.  "I 
told  you  so !"  he  said  to  her.  Then  he  cried  for  her.  He  went  outside 
on  a  hill  and  mourned  for  her.  After  a  time  he  came  in  again.  His 
bow  and  arrows  lay  scattered.  He  gathered  his  arrows  and  put  them 
into  the  quiver  with  his  bow.  When  he  had  put  them  back  he  went  out 
again  on  the  hill.  When  he  next  came  in,  his  arrows  were  scattered 
again.  Then,  going  out,  he  hung  his  robe  on  a  stick  and  said  to  it : 
"Cry."  Then  he  secretly  came  back  to  his  children.  The  boy  from 
the  right  side  of  the  door  had  come,  and  the  ether  one.  Spring-child, 
had  come  to  play  with  him.  "Come,  Spring-child,  let  us  play,"  Door- 
child  said  to  Spring-child.  Then  they  played.  "Our  father  is  still 
crying,"  Door-child  said.  The  man  was  hiding  near  his  tent.  They 
continued  to  play,  while  their  father  was  watching  outside  the  tent. 


380        Field  Columbian  Museum — Anthropology,  Vol.  V. 

Gradually  he  came  near  the  door  in  order  to  catch  one  of  them.  After 
they  had  played  a  little  longer,  one  of  them  said :  ''Look !  My  arrow 
has  touched  it."  Thus  Door-child  said  to  his  elder  brother  Spring- 
child.  "No,  it  is  not  touching,"  said  Spring-child.  "Look  at  it  from 
here,  from  below !"  Then  Door-child  lay  down  and  looked  at  it. 
When  he  had  his  head  down,  their  father  quickly  went  in.  He  caught 
Door-child,  but  Spring-child  escaped  and  ran  out,  back  to  the  spring 
he  came  from.  "Be  quiet,  my  son,"  the  man  said  to  his  son,  Door- 
child,  after  he  had  caught  him.  The  boy  scratched  him  and  bit  him, 
but  his  father  held  him  fast.  "I  will  make  you  a  bow  and  arrows,"  he 
said  to  his  son.  After  a  long  time  the  boy  stopped  crying  and  became 
quiet.  Then  the  man  said  to  him :  ''My  son,  you  must  tell  your  brother 
something.  I  am  going  back  to  cry  again,  but  soon  I  will  come  back 
secretly  to  catch  him,  this  Spring-child.  When  he  comes  in  to  you, 
say  to  him :  'Our  father  did  not  catch  me.'  Then  after  a  while  you 
must  seize  him  and  hold  him  fast;  do  not  let  him  go  when  you  have 
him,  but  call  to  me  to  hurry  and  I  will  come  in.  And  if  he  refuses 
to  come  in,  say  to  him :  'Come  on ;  he  did  not  catch  me.  There  he  is 
now,  our  father,  still  standing  out  on  the  hill  and  crying.'  Tell  him 
that  ff  he  will  not  come  in."  Then  this  first  boy  caught  Spring-child ; 
and  he  scratched  when  they  first  seized  him,  but  at  last  he  stopped  cry- 
mg  and  struggling.  "My  son,  you  and  your  brother  will  play  to- 
gether," the  man  told  him.  "I  will  make  you  arrows  and  a  bow,  and 
you  and  your  younger  brother  Door-child  can  shoot  w^th  them." 
And  after  he  had  persuaded  him  to  stop  crying,  he  made  arrows  and 
bows  for  his  sons.  Then  one  day  they  said  to  him :  "Father,  make  us 
bows  of  short  ribs,  and  make  four  arrows  for  each  of  us."  Then  he 
made  bows  for  them  of  short  ribs,  and  made  four  arrows  for  each  of 
his  sons.  "Now  father,"  they  said  to  him,  after  he  had  finished  their 
bows,  "make  a  sweat-house,  and  after  you  have  covered  it  up,  carry  our 
mother  inside  and  lay  her  down  at  the  back."  Thus  his  sons,  Spring- 
child  and  Door-child,  told  him.  So  after  he  had  made  a  sweat-house, 
he  took  his  wife  inside  and  laid  her  ^own  at  the  back ;  he  did  just  as  his 
sons  told  him.  After  he  had  carried  their  mother  in,  they  said  to  him : 
''Shut  it  tight."  Then  he  covered  the  sweat-house  completely  with 
robes  and  shut  it  tight  everywhere.  "Stand  here,  father,"  Spring- 
child  said  to  him.  Then  he  stood  where  he  told  him.  "Watch  the 
sweat-house ;  it  will  move  when  I  shoot  up,"  Spring-child  said. 
"Now,"  he  said  to  his  younger  brother,  "you  shoot  first."  Then  Door- 
child  shot  upward.  Then  he  called:  "Look  out!"  and  his  mother 
began  to  move.     "Now  it  is  your  turn  to  shoot.  Spring-child,"  Door- 


Oct.,  1903.      Arapaho  Traditions — Dorsey  and  Kroeber.       381 

child  said  to  his  elder  brother.  Then  Spring-child  shot,  and  after  he 
had  shot  there  was  a  movement  in  the  sweat-house.  "Now,  Door- 
child,  you  shoot,"  he  told  his  younger  brother.  Then  the  other  one 
shot  upward.' and  the  sweat-house  shook  more.  "Now,  my  father, 
once  more.  Then  lift  up  the  covering  of  the  sweat-house  quickly,  and 
my  mother  will  come  out."  Thus  Door-child  said,  and  then  he  told 
his  elder  brother.  Spring-child:  "Well,  shoot.  Our  mother  is  about 
to  come  out."  Then  he  ^hot,  and  after  he  had  shot,  he  called :  "Look 
out,  mother !  Look  out !  Look  out !"  And  when  he  had  called  to  his 
mother  he  said  to  his  father:  "Open  it  so  that  my  mother  can  come 
out!"  Then  he  opened  it  for  her,  and,  when  he  had  opened  it,  the 
woman  came  out  of  the  sweat-house  alive.  She  was  just  as  she  had 
been  when  she  was  living. 

Then  the  man's  sons  went  out  to  shoot.  He  told  them :  "Do 
not  go  where  the  timber  is  thick  along  the  creeks.  Listen  to  me.  Do 
not  go  near  there.  A  powerful  one  lives  there.  It  is  he  who  killed 
your  mother.  He  is  called  Tangled-hair,  or  Open-brain.  He  is  called 
by  two  names."  When  he  had  told  them  this,  his  sons  went  off  to 
shoot.  "Come,"  said  one  of  the  boys,  "let  us  to  to  that  place  that  our 
father  told  us  of,  to  see  who  lives  there.  Come,  let  us  go."  x  Thus 
Spring-child  said,  and  they  went  to  this  place  where  their  father  had 
told  them  not  to  go.  "At  any  rate,  let  us  go  over  to  see  how  this  man 
looks  who  killed  our  mother,"  they  said.  Then  they  went  there,  and 
when  they  arrived  he  said  to  them:  "Is  that  you,  my  grandsons, 
Spring-child  and  Door-child?  Where  are  you  going,  my  grandsons?" 
"We  came  to  visit  you,"  Door-child  said  to  him.  "Well,  grandsons, 
louse  me!"  he  told  them.  So  they  both  loused  him.  They  found  his 
lice  to  be  toads.  "Put  my  lice  into  your  mouths,"  he  said  to  his  grand- 
sons. They  continued  to  find  large  toads  in  his  hair.  After  a  while 
he  went  to  sleep.  Then  Spring-child  said:  "Door-child,  look  for 
round  stones,  and  when  you  have  found  them  put  them  in  the  fire.  I 
will  continue  to  louse  him.  Now  at  last  he  is  asleep."  Then  they  put 
the  stones  into  the  fire  in  his  tent.  After  they  had  heated  the  stones, 
they  tied  the  tangles  of  his  hair  to  the  tent  poles.  Then  they  picked 
up  the  stones  with  sticks,  and  where  his  head  was  open  they  put  in  the 
red-hot  stones.  Then  they  ran  out.  Thus  they  killed  this  Open- 
brain,  who  had  killed  their  mother.  "Well,  Spring-child,"  said  his 
brother,  "let  us  go  in.  Now  at  last  Tangled-hair  is  dead."  So  they 
went  in  after  they  had  killed  him  with  the  stones.  "Let  us  cut  the 
tangles  of  his  hair  and  give  them  to  our  father  and  mother :  they  can 
make  rope  of  his  hair,"  said  one.    "Yes,  you  are  right,''  said  the  other. 


382         Field  Columbian  Museum — Anthropology,  Vol.  V. 

Then,  after  they  had  cut  off  the  tangles,  they  went  home ;  and  after  they 
got  home,  Spring-child  said  to  his  father :  '' Father,  here ;  these  tangles 
will  be  a  rope  for  you."  "Thanks,  my  son !  Where  did  you  get  them?'^ 
"We  went  to  that  place  where  you  told  us  not  to  go,  Door-child  and  I ; 
and  we  loused  him,  and  after  we  had  loused  him  he  went  to  sleep.  Door- 
child  got  round  stones  and  heated  them  red  hot;  then  we  tied  this 
man  to  the  poles  of  his  tent  by  his  tangles,  and  after  we  had  tied  him 
we  put'  the  stones  into  his  open  brain.  That  is  how  we  killed  him." 
Then  Door-child  in  turn  said  to  his  mother :  "Here  is  your  rope :  take 
it."    "Thanks,"  his  mother  said  to  Door-child. 

And  as  his  sons  were  about  to  go  off  shooting  again,  the  man  told 
them :  "Do  not  go  where  the  creek  is :  a  powerful  animal  lives  there, 
a  large  hiintcabiit,  who  sucks  in  people."  When  the  boys  had  gone. 
Spring-child  said :  "Let  us  go  to  the  place  where  our  father  told  us 
not  to  go."  Thus  he  told  his  younger  brother  Door-child,  and  they 
went  there.  When  they  arrived  at  the  place,  they  saw  this 
animal  that  their  father  had  spoken  of.  "We  will  ride  him  together," 
they  said  to  each  other  when  they  saw  him  in  the  water.  "Take -off 
your  moccasins,"  his  older  brother  said  to  Door-child.  Then  he  took  off 
his  mpccasins.  "Now  you  too  take  off  your  moccasins,"  his  younger 
brother.  Door-child,  said  to  him.  ''Our  grandfather  hiintcabiit,"  they 
called  to  him.  "Yes  ?"  he  said  to  them.  "Can  we  ride  on  you  ?"  "Yes," 
he  said,  "come  right  into. the  water,  my  grandsons,'  this  animal  said  to 
them.  So  they  both  went  into  the  water  and  rode  on  his  back.  Then  he 
went  under  the  surface  with  them,  but  he  could  not  hurt  them.  After 
they  had  tired  him  out  they  played  with  him.  Then  they  killed  him. 
"Well,"  they  said  to  each  other,  after  they  had  killed  this  hiintcabiit  and 
had  broken  off  his  horns,  "we  will  give  these  horns  to  our  mother  to 
make  spoons  of."  Then  they  went  back,  after  they  had  killed  this  one 
that  human  beings  call  hiintcabiit.  And,  after  they  got  back,  they  said 
to  their  mother:  "We  broke  off  these  horns  for  you  to  make  spoons 
of;  we  killed  the  hiintcabiitthat  our  father  told  us  of.  We  rode  on  his 
back."  Thus  her  sons  told  her.  *  How  did  you  kill  him  ?  He  is  power- 
ful. He  draws  persons  in  and  kills  them !"  "We  shot  him  after  we  had 
tired  him  out :  that  is  how  we  killed  this  one  that  you  call  powerful." 

Then  when  his  sons  were  ready  to  go  off  shooting  again,  the  man 
told  them:  "Do  not  go  to  the  mountain  there,  a  very  powerful  one 
lives  there."  "Very  well,"  they  both  said  to  him.  When  they  were 
alone,  Door-child  said :  "Well,  my  older  brother,  let  us  go  where  our 
father  told  us  not  to  go."  "Come  on,  then,  let  us  go  there,"  said 
Spring-child.    Then  they  went  in  that  direction.    When  they  came  on 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        385 

the  mountain  they  saw  young  eagles  at  the  top ;  they  had  nests  in  the 
rock  and  were  young  thunders.  When  the  boys  came  to  them,  they 
asked  them:  "Well,  tell  us,  how  is  your  mother  when  she  comes?" 
"She  is  a  black  cloud,"  one  of  the  young  birds  answered.  "Indeed  !"^ 
they  said,  and  twisted  its  head  off.  "Well,  now,  you  tell  us,"  they  said 
to  another  of  the  young  eagles,  "how  does  your  mother  look  when  she 
is  angry?"  "She  is  a  black  cloud  with  red  lightning,"  said  the  young 
thunder.  "Indeed,  is  that  so?"  they  said  to  it  and  cut  ojT  its  head. 
Then  they  asked  another  one :  "How  does  your  mother  look  when  she 
comes  fiercely?"  "The  wind  blows  hard  when  my  mother  comes." 
"Indeed,  is  that  so?"  they  said  to  it,  and  cut  its  head  off  also.  Then 
they  went  to  where  the  fourth  one  was  sitting,  and  said  to  it:  "How 
does  your  mother  look  when  she  comes  back  to  see  you?"  "There 
is  a  strong  wind  and  a  hard  rain  and  the  thunder  strikes  when  my 
mother  comes  to  see  me,"  it  said  to  them.  "Indeed,  is  that  so?  Now  I 
see  how  she  looks  when  she  comes,"  they  said,  and  cut  off  its  head. 
Then  they  went  home.  As  they  were  on  their  way,  the  clouds  came 
while  they  were  still  far  from  the  tent.  Then  it  began  to  rain  and  the 
lightning  struck  near  them.  Then  they  were  angry  at  the  thunder. 
"Come."  they  said  to  her,  'if  you  can  pull  this  off  you  will  really  show 
yourself  to  be  strong."  Then  they  shot  one  of  their  arrows  against  a 
great  rock  in  front  of  them.  Then  they  told  the  thunder:  "Now, 
pull  it  off  if  you  can."  Then  the  thunder  shouted  and  prepared  to  fly 
down  and  pull  both  their  arrows  out  of  the  rock.  Then  she  swooped 
down  and  seized  the  arrows  that  stuck  in  the  rock ;  and  when  she  had 
seized  them  she  flew  upward  with  the  arrows.  Then  the  arrows,  which 
were  made  of  tendon,  stretched  and  pulled  her  down  again,  and  she  was 
dashed  to  death  on  the  rock.  "Well,  let  us  go  there.''  they  said  to  each 
other.  "She  has  dashed  herself  to  death  on  the  rock  with  our  arrows. 
Let  us  take  the  feathers  to  our  father."  "Yes,  you  are  right,"  said  the 
other  one.  Then  they  took  the  thunder's  feathers.  After  they  had 
taken  them,  and  had  got  home,  they  said  to  their  father :  *  Here,  father, 
are  your  feathers."  "Thanks !  How  did  you  get  them  from  this  power- 
ful one?"  said  their  father.  "We  pulled  her  down  by  means  of  our 
tendon  arrows,  and  she  was  dashed  to  death." 

Then  they  were  about  to  go  shooting  again,  and  their  father  told 
them :  "Do  not  go  where  the  sage-brush  is."  Then  Door-child  said  to 
his  older  brother.  Spring-child :  "Let  us  go  where  he  told  us  not  to  go, 
where  the  sage  brush  is  thick  and  where  the  powerful  birds  live  that  are 
called  prairie-chickens."  Then  they  went  to  the  place  where  the  sage 
brush  was,  and  after  they  got  there,  they  found  the  prairie-chickens. 


384        Field  Columbian  Museum — Anthropology,  Vol.  V. 

"Let'  us  shoot  them,"  they  said  to  each  other.  Then  they  went  close 
to  where  they  had  seen  them.  "There  are  many  of  them,"  they  said  to 
each  other,  "let  us  kill  some  of  them  and  bring  our  father  the  feathers. 
Well,  let  us  shoot."  "Very  well,  I  will  shoot  at  them  first,"  said 
Spring-child,  and  took  an  arrow.  Then  he  told  his  brother  Door- 
child:  "Now,  get  ready,  we  will  both  shoot."  "All  right,"  said  Door- 
child,  and  took  one  of  his  arrows  to  shoot  them.  Then  they  went  up 
close,  and  when  they  saw  them  under  the  sage  brush  they  shot  and 
killed  them.  When  they  had  killed  them  they  said :  "Let  us  go  and 
take  the  feathers  for  our  father."  Then  they  went  where  they  had 
killed  these  prairie-chickens,  and  took  the  feathers.  "Let  us  go  home," 
they  said..  Then  they  started  home.  While  they  were  on  their  way  the- 
wind  began  to  blow ;  soon  it  began  to  blow  harder.  Then  Spring-child 
was  frightened.  "Come,  let  us  run,"  he  said  to  his  younger  brother,  and 
they  ran  towards  the  tent.  Then  the  wind  blew  very  strongly,  and  they 
lay  dow^  on  the  ground;  still  they  were  nearly  blown  away.  Just  as 
they  nearly  reached  the  tent.  Spring-child  was  lifted  up  by  the  wind 
and  blown  away  by  the  wind  and  lost.  Only  one  of  them  got  home. 
''Where  is  Spring-child  ?"  his  parents  said  to  Door-child  after  he  came 
home  alone.  ''Spring-child  was  blown  away  by  the  wind."  "I  told  you 
the  birds  were  very  powerful,  those  that  are  called  prairie-chickens," 
said  his  father.  Then  they  mourned  for  Spring-child  because  he  was 
blown  away  and  they  could  not  find  him  even  though  they  looked  for 
him.     Thus  Door-child's  elder  brother  was  lost. 

Where  Spring-child  came  down  he  was  found  by  an  old  woman. 
She  found  him  where  she  was  cutting  the  tall  grass.  There  she  saw 
his  feet.  "Grandmother,"  he  said  to  her,  "don't  hurt  me;  I  am  Spring- 
child."  "How  did  you  get  here  in  this  high  grass?"  the  old  woman 
said  to  him.  "The  wind  carried  me ;  that  is  how  I  got  here,"  he  said. 
Then  his  grandmother  took  him  home  with  her.  She  said:  "I  found 
Spring-child  in  the  grass.  The  whirlwind  carried  him  .off."  Then  all 
looked  at  him  who  had  been  found :  he  had  a  dirty  nose,  and  dirty  eyes 
also.  Then,  after  he  had  been  living  with  the  old  woman  some  time, 
he  heard  that  one  man  said :  "Of  all  the  people,  he  who  will  catch  a 
porcupine  shall  marry  my  daughter."  Then  all  went  and  set  traps.  All 
tried  to  catch  porcupines.  Spring-child  said:  "Grandmother,  I  will 
try  to  catch  this  porcupine."  "Very  well,"  said  his  grandmother  to  him, 
and  she  helped  him.  After  he  had  set  his  trap  he  went  back.  In  the 
morning  he  went  out  to  see  whether,  he  had  caught  a  porcupine.  Then 
he  saw  the  crow  standing  where  he  had  set  his  trap ;  he  saw  the  crow 
take  a  porcupine  out  of  his  trap.    When  he  met  him.  Spring-child  said  : 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       385 

*'My  friend,  where  is  that  porcupine?  I  am  the  one  who  caught  it." 
But  the  crow  said :  "No,  I  am  the  one  who  first  caught  the  porcu- 
pine." "You  do  not  speak  the  truth,"  Spring-child  said  again,  "I  saw 
you  take  it  out  of  my  trap."  ''I  will  not  give  it  to  you,"  said  the  crow. 
"I  will  tell  my  grandmother  that  you  stole  my  porcupine,"  said  Spring- 
child,  and  they  both  went  home.  And  after  he  had  get  back,  the  crow 
said:  "I  caught  the  porcupine,"  and  he  went  to  give  it  to  the  man 
that  had  the  daughter.  Then  he  was  straightway  given  that  man's 
oldest  daughter  to  marry.  After  the  crow  had  married  this  girl.  Spring- 
child  told  his  grandmother :  "It  is  I  who  caught  this  porcupine  ;  I  saw 
the  crow  take  it  from  my  trap.  He  took  it  away  from  me.  Grandmother, 
go  over  to  this  man  and  tell  him  that  it  is  I  who  caught  the  porcupine, 
and  that  the  old  crow  took  it  away  from  me."  "Yes,  I  will  go  there, 
my  grandson,"  his  grandmother  said  to  Spring-child.  Then  she  went 
to  tell  the  man  that  her  grandson  had  caught  the  porcupine.  When 
she  came  to  the  tent  of  this  man  that  had  the  daughter  she  told  him : 
""Spring-child  asked  me  to  come ;  that  is  why  I  came.  I  want  to  tell 
you  what  this  poor  boy  said;  he  said:  'I  caught  that  porcupine;  really, 
it  was  I  who  caught  it.'  This  my  grandson  said."  When  the  old 
woman  had  told  the  man  this,  he  said :  "Very  well,  it  is  good ;  your 
grandson  shall  marry  my  younger  daughter.'*  "Thanks,"  Spring- 
child's  grandmother  said  to  the  man.  When  she  came  back,  she  said  to 
Spring-child :  "My  grandson,  you  will  be  married ;  they  give  you  their 
youngest  daughter.  'Tell  him  to  come  immediately,  this  very  day;  as 
soon  as  he  comes  he  shall  be  married,'  this  man  said  to  me."  "Thanks, 
it  is  well ;  I  will  go,"  Spring-child  said  to  his  grandmother.  Then  he 
went  to  the  man,  and  as  soon  as  he  arrived  he  was  immediately  married 
to  the  other  of  his  daughters.    That  is  how  he  was  married. 

After  he  had  been  married  some  time,  he  became  a  handsome 
young  man  at  night.  His  wife  told  her  elder  sister :  "My  sister.  Spring- 
child  is  different  at  night;  truly  he  is  beautiful,  and  his  nose  and  his 
eyes  really  are  not  dirty  then  ;  he  is  clean  when  he  goes  to  bed."  "It  can- 
not be  that  he  is  clean,"  said  the  elder  one.  "I  am  sick  when  I  look  at 
him.  It  cannot  be ;  I  do  not  believe  what  you  say  about  your  husband." 
"You  shall  see  him.  The  time  will  be  when  everybody  will  see 
him,"  she  told  her  elder  sister ;  but  her  sister  only  laughed. 
"Well,  you  can  ridicule  my  husband  if  you  like,"  said  the  younger  one, 
Spring-child's  wife.  "You  ought  to  be  ashamed  of  your  dirty  hus- 
band," said  the  elder  one.  Soon  after  Spring-child  said:  "Now,  old 
woman,  to-morrow  morning  get  up  early  and  bring  water,  and  wash 
with  it.    I  know  you  are  hungry,  and  I  will  make  buffalo  a  little  dis- 


386         Field  Columbian  Museum — Anthropology,  Vol.  V. 

tance  off."'  After  he  had  told  his  wife  this,  he  went  to  sleep.  In  the 
morning  when  his  wife  gfot  up  and  looked  at  him  he  was  different. 
Then  he  said  to  her :  "Go,  tell  your  father  that  I  am  going-  out  on  the 
prairie  to  make  buffalo."  "Indeed,  I  will  tell  my  father,"  said  his  wife. 
Then  she  went  to  her  father,  and  after  she  had  told  him,  he  went  out  and 
called  to  all  the  people:  "Spring-child  is  going  to  make  buffalo;  he 
is  not  going  very  far  off  to  make  them."  After  Spring-child  came  back 
he  said  to  his  wife  :  "I  have  already  made  the  buffalo.  Go  over  and  tell 
your  father."  He  was  a  different  person.  All  the  people  did  not  know 
that  he  was  Spring-child.  He  was  a  fine-looking  young  man.  Then 
his  father-in-law  went  out  to  announce  to  the  people  that  Spring-child 
had  made  buffalo.  At  first  his  sister-in-law  did  not  know  him,  but  after 
a  while  she  recognized  him  to  be  Spring-child. 

Then  the  people  went  out  to^  hunt  the  buffalo  which  he  said  he  had 
made,  and  found  that  he  had  really  made  them.  All  the  men  hunted 
and  they  killed  many,  and  after  .they  had  killed  them,  they  cut  up  the 
meat.  Then  his  sister-in-law  went  to  where  he  was  cutting  a  buffalo^ 
but  he  did  not  look  at  her.  He  knew  that  she  did  not  like  him  when  he 
was  first  married.  "My  brother-in-law,  shall  I  hold  it  for  yo.u?"  she 
said  to  him.  "All  right,"  he  said,  and  his  sister-in-law  held  the  leg  of 
the  buffalo  for  him.  "Look  out !  You  will  bloody  yourself,"  he  said  to 
this  woman.  "It  is  no  matter,"  she  said  to  her  brother-in-law  Spring- 
child.  Then  he  purposely  made  the  blood  drip  on  her  dress  and  her 
moccasins,  but  the  young  woman  did  not  mind  when  her  brother-in-law 
was  bloodying  her.  Then  her  younger  sister  said  to  her:  'I  thought 
you  did  not  like  your  brother-in-law.  Go  away  to  your  husband,  the 
crow."  This  her  younger  sister  said  to  her.  but  she  did  not  pay  atten- 
tion to  what  she  said.  'T  will  have  nothing  to  do  with  him,  the  ugly 
one,"  she  said  about  her  husband,  the  crow.  When  they  rode  back  to 
camp,  she  was  constantly  in  her  brother-in-law's  way^  but  he  did  not 
look  at  her.  "Look  out  there,  stand  here,  or  you  will  become  bloody/' 
he  said  to  her.  "It  does  not  matter';  let  me  help  you,  my  brother-in- 
law,"  she  said  to  him.  "No;  I  will  put  the  load  on  myself,"  Spring- 
child  said,  but  she  picked  up  the  meat  and  lifted  it,  and  her  fine  dress, 
made  altogether  of  antelope  skin,  became  bloody  all  over.  She  forgot 
all  about  her  husband,  the  crow ;  she  did  not  think  of  him  any  longer 
on  account  of  her  brother-in-law.  Her  husband,  the  crow,  was  flying 
about  them  overhead,  picking  the  fat  from  the  eyes  to  take  home ;  they 
left  him  where  the  buffalo  heads  were  lying.  He  remained  there  awhile, 
and  after  he  came  home  he  brought  the  fat  from  the  eyes  with  him. 
But  his  wife  did  not  look  at  him.     After  they  had  all  got  home,  the 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       387 

crow's  wife  gave  her  dress  to  Spring-child's  grandmother  to  wash. 
"I  give  3^ou  this  because  I  want  you  to  have  a  dress,'"  she  said  to  the 
old  woman,  her  brother-in-law's  grandmother.  Thus  he  lived,  this  one 
who  became  lost  through  the  whirlwind.' — K. 


143. — Found-in-Grass."  • 

A  man  who  had  two  sons  warned  them  not  to  go  to  a  certain 
place.  He  said,  "There  is  a  spring  surrounded  by  trees ;  and  near  it 
is  a  cliff  where  is  the  nest  of  the  thunders."  Then  the  boys  went  there. 
They  found  the  young  thunders  in  the  nest  and  seizing  them  by  the 
bill  twitched  them  about.  "What  kind  of  a  looking  cloud  is  your  father 
when  he  is  angry?  What  kind  of  a  looking  cloud  is  your  mother 
when  angry?"  they  said,  teasing  them.  When  the  boys  went  back,  a 
black  cloud  came,  and  the  wind  overtook  them,  and  one  of  them  was 
blown  away.  He  came  down  again  in  a  tree.  There  an  old  v.^oman 
found  him.  Glad  to  have  a  child,  she  called  him  her  son.  He  was 
dirty  and  ugly.  Then  a  beautiful  girl  was  offered  as  prize  to  the  man 
who  should  bring  the  finest  porcupine  to  her  father.  The  boy  who  had 
been  blown  away  said :  "Grandmother,  let  us  try  too."  She  said : 
"You  are  not  the  kind  of  person  they  want.  You  are  too  dirty."  "Let 
us  try  anyway,"  said  the  boy.  Then  all  the  young  men  went  out  to 
catch  porcupines,  but  he  caught  the  finest.  It  had  long  yellow  quills. 
Then  the  girl's  father  took  him  for  his  son-in-law.  His  young  wife's 
sister  ridiculed  his  ugliness,  but  the  girl  said :  "Never  mind.  At  night 
he  is  beautiful.  He  is  ugly  only  in  the  morning.  I  was  won  by  him 
as  a  prize ;  so  I  must  be  his  wife."  When  the  people  were  in  want 
the  boy  went  out  and  found  buffalo  for  them.  He  did  this  several  times. 
Then  his  wife's  sister  began  to  love  him  on  account  of  his  great  deeds. 
Once  when  the  young  man  had  found  buffalo  and  the  people  had  killed 
them,  she  put  on  a  new  painted  robe  in  order  to  attract  his  attention, 
and  going  to  him.  said :     "I  want  to  do  something  for  you  because  I 

'  According  to  a  version  given  by  informant  I,  Northern  Arapaho,  the  woman  had  but  one  child. 
Tangled-hair  threw  her  placenta  into  the  spring,  and  it  became  a  boy  with  a  beaver  tail.  When  their 
father  made  arrows  for  the  boys  he  painted  two  red  and  two  black. 

This  myth  has  a  considerable  distribution  in  the  Plains,  the  East,  and  the  Southwest,  but  does 
not  appear  on  the  Pacific  Coast.  Though  subject  to  much  variation,  a  distinct  common  element 
remains  in  all  versions.  Cf.  Gros  Ventre;  Hidatsa  (Matthews,  Misc.  Pub.  No.  7,  U.  S.  Geol.  Surv., 
Hayden  in  charge,  163);  DhegihaO-  O.  Dorsey,  Contr.  N.  .\.  Ethn.,  VI,  215);. Iroquois  (Smith,  Ann. 
Rep.  Bur.  Ethn.,  II,  84) ;  Micmac  (Rand,  Legends  of  the  Micmacs,  65);  Cherokee  (Mooney,  .\nn.  Rep. 
Bur.  Ethn.,  XIX,  242).  Cf.  also  Jicarilla  Apache  (Mooney,  Am.  .Anthr.,  1898,197.  and  Russell,  Journ. 
Am.  Folk  Lore,  XI.  251;),  and  Sia  (Stevenson,  Ann.  Rep.  Bur.  Ethn.,  XI).  For  the  last  part  of  the 
myth  cf.  Journ.  .'Xm.  Folk  Lore,  XIII,  170  (Cheyenne).  The  dialogue  with  the  young  Thunderbirds  is 
one  of  the  most  persistent  of  North  .American  mythological  ideas. 

'  From  informants  J. 


388        Field  Columbian  Museum — Anthropology,  Vol.  V. 

love  you.''  The  boy's  wife  was  already  carrying  off  the  meat  of  the 
buffalo  which  he  had  killed ;  so  he  tcld  his  sister-in-law :  "Carry  this 
blood."  Then,  though  she  bloodied  and  dirtied  her  robe,  she  carried  it. 
The  boy's  wife  tore  a  hole  in  her  sister's  robe  in  order  to  spoil  her  ap- 
pearance, but  she  said:  "Never  mind,  I  love  him;  I  will  be  his  wife 
yet."  The  boy's  father-in-law  was  very  much  pleased  that  his  son-in- 
law  was  able  to  invite  the  societies  of  the  lodges  (dances)  to  a  feast, 
and  said :  "I  did  not  think  it  of  you,  my  son-in-law."  Then  the  boy 
heard  that  his  father  was  inquiring  for  him  everywhere.  He  went  to 
him,  followed  by  the  whole  tribe  of  which  he  was  now  chief.  His 
father  was  delighted  to  see  him  again. — K. 

144. — Blue-Bird,  Buffalo-Woman,  and  Elk-Woman.* 

There  was  a  river,  and  near  it  a  camp.  It  was  winter.  A  young 
man,  "Blue-bird,  was  wandering  from  camp  to  camp  over  the  prairie. 
He  came  to  a  large  camp  in  the  north.  Most  people  were  thought  to 
live  here.  There  he  found  a  young  woman ;  she  was  yellow  and  had 
short  yellow  hair.  Instead  of  traveling  on,  he  took  her  back  to  his 
parents'  tent,  and  brought  her  in.  She  was  Elk-woman.  He  said  to 
her :  'T  have  brought  you  home.  You  will  be  provided  with  food,  but 
I  am  constantly  traveling.  I  am  going  now,  but  I  will  return.  I  hope 
you  will  be  contented."  Then  he  went  southward  in  the  opposite  di- 
rection, where  the  prairies  were  broad,  and  one  could  see  far  off.  As  he 
traveled,  he  came  to  a  spring  that  flowed  out  of  the  side  of  a  hill,  and 
spread  over  the  ground.  There  were  bunches  of  soft  grass,  and  moss, 
and  boggy  places.  He  was  thirsty  and  went  towards  the  spring  to 
drink ;  then  a  little  wa}^  off  he  saw  a  buffalo  cow.  He  thought :  "Now, 
what  shall  I  do,  drink,  or  take  her  ?"  He  let  his  thirst  go  et  cum  ea  in 
palude  retenta  copulavit.  Then  he  went  on,  and  finally  came  to  a  camp. 
He  looked  about  for  relatives  or  friends ;  he  went  arounji  outside  the 
camp-circle,  but  saw  none.  Finally  he  went  to  an  old  woman.  She 
said  :  '^Oh,  is  that  you,  my  grandson.  Blue-bird  ?  I  am  glad  to  see  you 
come.  Come  inside  !"  "Yes,  I  am  Blue-bird,"  he  said.  She  asked  him : 
"How  long  did  it  take  you  to  come  here?"  He  said :  "Two  days ;  but 
it  is  very  far."  Next  morning  his  wife  the  buffalo  cow,  and  a  calf, 
arrived  at  the  same  camp,  having  followed  him.  Boys  who  were  playing 
saw  people  arriving  who  were  strangers.  They  asked  them:  "Who 
are  you,  and  where  do  you  come  from,  and  where  are  you  going?" 
"I  have  brought  this  boy,  my  son,  with  me.  He  is  looking  for  his  father, 

'Told  by  informant  H. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       389 

whose  name  is  Blue-bird,"  said  the  cow.  She  was  told  to  go  into  a  tent 
and  wait,  until  an  old  man  cried  cut  and  found  Blue-bird.  So  an  old 
man  cried:  "Where  are  you.  Blue-bird,  where  are  you?  Appear! 
Come  here!  Your  son  is  looking  for  you!"  Blue-Bird  heard  it;  he 
wondered  and  asked  himself:  "Who  can  it  be?  It  must  be  my  wife, 
Elk-woman.  She  must  have  borne  a  boy  soon  after  I  left  her."  Until 
now  when  he  was  railed,  he  had  not  made  himself  known,  having  gone 
about  the  camp  making  love.  Then  he  went  secretly  and  said :  "Where 
are  the  woman  and  the  boy?"  He  thought  surely  that  it  was  Elk- 
woman.  When  he  saw  her  it  was  not  she.  He  did  not  recognize  her. 
He  denied  several  tirties  that  she  was  his  wife.  Then  he  asked  her :  "How 
do  you  come  to  have  a  child ?^'  She  said:  "Blue-bird  is  the  cause.  I 
was  the  buffalo  cow  mired  in  the  mud  at  the  spring,  and  you  took  me." 
"Oh,  yes,"  he  said,  "that  is  so."  Then  he  took  her  and  the  boy.  He 
took  her  to  him  as  his  wife.  For  some  time  he  lived  with  her  at  this 
camp.  One  day  he  told  her :  "It  is  best  if  we  all  go  to  my  parents,  so 
that  they  can  see  my  boy.  I  may  go  elsewhere  for  a  time  and  then  I 
will  leave  you  there."  So  they  started  to  go  northward,  in  the  direction 
from  which  he  had  come  .  They  reached  home.  The  Elk-woman  was 
still  there.  At  once  the  two  women  were  jealous  of  each  other.  "I  did  not 
know  that  you  went  for  another  wife.  I  thought  you  had  said  that  you 
would  keep  me  as  wife,"  said  the  Elk-woman.  She  took  a  rawhide 
rope  and  went  out  ,as  if  going  for  wood,  but  brought  back  meat  and 
fat  from  the  back ;  it  was  well  cut  and  fine.  "This  is  what  I  can  pro- 
vide for  you,"  said  the  Elk-woman.  Then  the  Buffalo-woman  went 
out:  "Ha!  that  is  not  the  kind  of  meat  I  can  bring."  She  was  gone 
some  time.  She  brought  the  finest  fat  that  was  tender  and  juicy ;  and 
soft,  dried  meat.  "Here  is  what  I  can  do.  This  is  the  best  kind  of 
meat  to  bring,"  she  said  to  her  husband,  but  meaning  the  Elk- woman. 
Then  the  Elk-woman  went  out  again,  and  brought  back  the  best  pieces 
of  meat  from  all  parts  of  the  body,  with  fat  all  mixed  with  the  meat,, 
and  gave  them  to  the  man,  looking  at  Buffalo-woman.  "That  is  not 
the  kind  of  meat  one  wants,"  said  the  Buffalo-woman.  "I  will  show 
you  what  kind  of  meat  a  person  should  provide."  Then  she  brought 
her  meat  again,  which  was  dry  meat  mixed  with  fat.  "That  is  the  kind 
of  meat  to  bring!"  she  said  to  her  husband.  "You  cannot  drive  me 
away!"  said  the  Elk-woman  to  the  Buffalo-woman.  She  brought  elk 
pemmican ;  it  was  nice  and  clean  and  made  of  white  meat.  "That  is  the 
food  that  I  am  able  to  get  for  you,"  she  said,  and  gave  it  to  her  husband. 
"Oh !  it  is  dried  up,  and  not  fit  to  eat.  I  will  not  eat  it !"  said  the  Buf- 
falo-woman.    She  went  out,  and  came  back  bringing  buffalo  pemmi- 


390        Field  Columbian   Museum — Anthropology,  Vol.  V. 

can;  it  was  so  juicy  that  when  one  touched  it  there  was  grease  on  his 
hand.  "I  know  you  are  trying  to  make  our  husband  like  you  best  by  the 
food  you  provide.  I  will  show  you  what  wins  liking,"  said  the  Elk- 
woman.  She  went  out  to  the  mountains,  and  gathered  leaves  and  ber- 
ries of  nahauwina ;  she  beat  these  into  pemmican  to  make  it  sweet. 
"This  is  pemmican  with  a  flavor,''  she  said  to  h^r  husband  as  she  gave  it 
to  him,  looking  at  the  Buffalo-woman  in  order  to  displease  her.  "Is 
that  all  you  can  do?"  said  the  Buffalo- woman  to  her.  "I  will  not  even 
look  at  it;  I  will  not  eat  it!"  She  made  pemmican  and  put  red  berries 
from  the  river  into  it.  Then  she  brought  it  in  and  laid  it  before  her 
"husband,  saying :  "If  that  does  not  please  you,  I  do  not  know  what  will. 
It  is  the  best  food;  even  animals  like  to  eat  it."  The  man  said:  "1 
like  both  of  you.  and  you  must  not  have  any  jealousy  towards  one  an- 
other. On  a(icount  of  my  boy  I  cannot  let  one  of  you  go."  'How  is 
it  that  you  always  sit  with  Elk-woman?  If  you  like  your  boy  you 
ought  always  to  be  on  my  side  of  the  tent,"  said  the  Buffalo-woman. 
^'I  will  leave  you,  together  -  with  my  boy."  He  paid  no  attention  to 
her.  One  night  while  he  was  fast  asleep  with  his  other  wife,  the  Buf- 
falo-woman and  the  boy  went  out.  A  short  distance  from  the  tent 
they  becarrie  buffalo  again,  and  their  tracks  were  the  tracks  of  hoofs. 
The  calf  left  tracks  showing  how  it  had  jumped  about  in  play.  They 
traveled  all  night,  and  in  the  morning  came  to  a  hill.  Beyond  the  hill 
was  an  immense  herd  of  buffalo.  When  they  were  seen  coming  by  the 
buffalo,  an  old  man  cried :  '^Blue-bird's  son  is  coming."  The  woman 
and  the  boy  reached  the  buffalo;  she  inquired  for  the  boy's  grandpa- 
rents, and  was  told  that  they  were  not  there.  They  started  again  and 
■continued  to  travel.  It  became  night,  and  they  went  on.  In  the  morn- 
ing they  came  over  another  ridge,  and  again  saw  a  herd;  the  buffalo 
were  thick,  sitting  (lying)  and  standing  about.  When  the  calf  saw  the 
buffalo,  it  ran  ahead  of  its  mother  and  then  back  to  her,  while  she  loped 
along  to  overtake  it,  afraid  that  the  calf  might  become  separated  from 
ber  and  be  lost.  Again  she  inquired  for  her  parents.  Now  Blue-bird 
began  to  miss  his  son.  He  thought :  "I  love  my  son.  I  wonder  where 
they  have  gone."  He  did  not  know  which  way  to  go  to  follow  them. 
Going  out  of  the  tent,  he  saw  buffalo  tracks  leading  eastward.  He 
started  out  to  find  them.  At  the  foot  of  the  first  hill  night  came  on  and 
he  slept  there.  Early  in  the  morning  he  went  over  the  hill.  There  he 
saw  the  buffalo.  They  knew  him  to  be  Blue-bird.  "There  comes  Blue- 
bird, looking  for  his  son,"  they  said.  He  reached  the  herd,  and  asked 
about  his  wife  and  boy ;  they  told  him  that  they  had  just  gone  over  the 
next  hill.    He  hurried  on,  and  when  night  came,  slept  at  the  foot  of  the 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       391 

hill.  Early  in  the  morning  he  climbed  to  the  top  of  the  longf  ridg^e. 
He  saw  another  herd.  They  also  recognized  him ;  an  old  man  in  the 
herd  cried  out:  "There  comes  Blue-bird  in  search  of  his  boy."  He 
reached  the  herd  and  asked  about  his  wife  and  boy;  he  was  told 
that  they  had  just  gone  over  the  next  hill.  While  he  was  following 
them,  the  woman  and  the  boy  also  went  on.  They  liad  reached  a  third 
ridge,  and  from  its  top  saw  a  still  larger  herd.  Then  the  calf  started 
to  run,  and  made  dust,  and  turning,  ran  back  and  played  about  iis' 
mother.  Again  she  inquired  for  her  boy's  grandparents ;  they  were  not 
there,  and  she  went  on.  .  Meanwhile,  Blue-bird  was  following  her 
tracks.  She  came  to  a  fourth  ridge,  and  on  the  other  side  was  an  im- 
mense herd.  It  reached  as  far  as  one  could  see ;  the  buflfalo  were  all 
over,  and  it  was  black  with  them.  The  calf  was  in  a  hurry  to  reach  the 
herd,  and  began  to  run  so  that  the  dust  flew,  and  then  ran  back  and 
loped  about  its  mother  in  play.  Now  they  reached  the  buffalo.  They 
were  taken  to  her  parents  and  friends.  Blue-bird  reached  the  third 
ridge  and  inquired  about  his  son  ;  as  soon  as  the  buffalo  saw  him  they  all 
knew  that  he  was  following  his  boy's  tracks  to  overtake  him.  They  told 
him  that  the  woman  and  the  boy  had  only  just  gone  over  the  next  ridge ; 
it  was  only  a  very  short  time  ago.  It  became  night  when  he  was  at  the 
base  of  the  fourth  ridge,  and  he  slept  there.  In  the  morning  he  got  up 
and  went  to  the  top.  He  saw  buffalo  as  far  as  his  eye  could  reach,  mov- 
ing, sitting,  standing,  walking.  While  he  stood  on  the  summit,  the  calf 
came  running  to  meet  him,  straight  toward  him,  while  the  dust  flew 
about  it.  When  near  him,  it  stopped.  "Are  you  my  son?"  he  asked. 
"Yes.  I  am  your  son,"  it  said.  Then  he  embraced  it,  and  said  that  he 
was  glad.  The  calf  said  to  him:  "Well,  father,  since  they  say  that 
you  have  come  to  get  me,  let  us  go  back  from  here."  "Yes,  my 
son  ;  but  go  back  and  ask  your  grandfather  if  you  can  go  with  me,"  the 
man  said.  The  calf  started  to  go  back  to  the  herd  and  asked  its  grand- 
father: "My  father  said  that  I  should  ask  you  if  I  may  go  back  with 
him  as  far  as  he  has  come."  His  grandfather  had  short  horns ;  they 
were  becoming  worn  out  from  age.  He  said  :  "My  grandson,  tell  your 
father  to  come  and  see  us ;  we  are  his  friends,  his  relatives.  At  the 
same  time  tell  him  that  there  is  to  be  a  race  by  him  against  the  herd." 
The  boy  told  his  father  what  his  grandfather  had  said,  The  race  was 
to  decide  whether  he  should  take  the  boy  back  with  him;  if  he  won 
he  could  do  so.  AH  the  buffalo  assembled  and  sat  in  a  three-quarter  cir- 
cle ;  the  old  men  with  short  horns  were  in  the  center  of  the  long  line. 
The  boy  said :  "My  father  has  only  two  legs ;  I  do  not  see  how  he  can 
run.     My  father.  I  will  run  for  you!"    "Ask  your  grandfather,"  said 


392         Field  Columbian   Museum — Anthropology,  Vol.  V. 

Blue-bird.  The  calf  asked  its  grandfather:  "May  I  run  in  place  q{ 
my  father?  He  has  only  two  legs."  "Oh,  yes,"  said  the  grandfather, 
"that  will  do  very  \yell."  Then  the  grandfather  took  a  yellow  plume 
off  his  scalp-lock,  and  tied  it  to  the  tail  of  the  calf.  The  distance  for  the 
race  was  long.  They  were  to  run  to  four  round  hills.  Four  songs  were 
to  be  sung  before  they  started.  The  young  bulls  looked  handsome  as 
they  stood  ready  to  run.  The  cows  and  others  were  to  remain.  They 
sang  four  songs.  Then  they  started.  The  dust  flew.  Blue-bird  said: 
"Whenever  a  person  starts  to  run,  his  feather  is  easily  blown  off  by  the 
wind  of  his  start."  They  saw  them  ;  far  ahead  ran  one  calf ;  the  yellow 
plume  was  conspicuous  on  its  tail.  All  about  there  was  dust.  The  calf 
turned  from  left  to  right  to  come  back;  they  could  see  it  going  alone, 
prancing  about.  The  rest  ran,  some  of  them  fell  dead,  some  only 
reached  the  turn  and  dropped.  Then  the  calf  returned.  "N.ow,  father, 
let  us  go.  We  have  won  the  race."  "My  son,  ask  your  grandfather 
whether  it  may  be  done."  "My  grandfather,  we  have  won  the  race. 
May  my  father  and  I  go  back  now  ?"  "It  is.  good,"  said  the  grandfather, 
"but  there  is  another  thing  that  we  must  do  on  account  of  you  and  your 
father.  There  will  be  a  dance.  We  must  wait  for  the  rest  to  return 
from  the  race,  then  we  will  dance.  The  dance  will  last  four  days." 
Blue-bird  carried  four  "turtles.  He  now  put  them  on  the  ground  in  the 
place  where  the  dance  would  be.  The  old  man  said :  "You  seem  to  be 
in  haste  to  go  back  with  your  father ;  instead  of  beginning  with  a  dance, 
we  will  try  something  else,  which  is  easier.  All  the  buffalo  will  sit 
down..  Then  your  father  will  look  for  you  among  them  four  times  and 
try  to  pick  you  out."  Then  the  herd  all  sat  down ;  all  the  calves  looked 
alike.  The  man  started  and  went  about,  looking  at  them.  There  was  a 
little  calf  that  moved  its  left  foot,  and  then  moved  its  left  ear  a  little ; 
when  he  looked,  all  the  others  did  the  same.  Three  times  this  happened. 
The  fourth  time  the  calf  was  to  move  its  tail,  it  had  agreed  with  its 
father.  The  man  looked  at  the  same  calf  as  before,  and  saw  that  it  did 
move  its  tail ;  but  then  all  the  others  moved  theirs  too.  Having  decided 
on  the  one,  he  said:  "Are  you  my  son?"  "Yes.  I  am  your  son,"  said 
the  calf.  Then  it  asked:  "May  I  dance  for  you,  my  father?  You 
have  only  two  legs,  and  will  soon  become  tired."  "Ask  your  grand- 
father," said  the  man.  Then  the  boy  asked  his  grandfather.  "Oh  yes, 
that  is  good,  that  will  be  very  well,"  said  the  old  man.  Then  Blue- 
bird put  the  turtles  on  the  ground  again.  Then  they  danced  for  four 
days.  The  buffalo  all  about  raised  dust,  and  wore  holes  dancing,  but 
the  calf  danced  on  the  four  turtles,  making  a  rattling  noise  on  them. 
Thus  he  danced  for  four  days.     "Now  the  dance  is  over,  my  grand- 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       393 

father.  May  my  father  take  me  home  now?"  "No.  my  grandson, 
there  is  one  more  thing  for  your  father  to  do,"  said  his  grandfather. 
"There  will  be  four  days  of  myth  telling.  Your  father  is  to  keep  awake. 
You  will  sit  by  him  on  the  right,  and  your  mother  on  the  left,  and  your 
grandmother  behind  him,  to  support  him."  Then  all  the  buffalo  sat 
there,  and  the  old  man  telling  the  myths  stood  facing  Blue-bird.  "The 
first  night  we  will  tell  your  father  about  water  and  food  which  we  drink 
and  eat  to  make  our  body.  These  two  things  we  will  tell  about  the  first 
night ;  they  will  occupy  one  whole  night.  The  second  night  we  will  tell 
your  father  about  day  and  about  plants  and  how  we  can  live  on  plants. 
The  third  night  we  will  tell  your  father  where  we  shall  go  in  the  coun- 
try and  what  we  shall  see.  The  fourth  night  we  will  tell  your  father 
what  we  will  do  at  night,  how  we  will  sleep,  and  when  awake  do  as  we 
think  best,  and  in  the  morning  get  up."  Then  the  old  man  told  about 
these  things.  The  fourth  night  at  dawn,  his  mother-in-law  shook  Blue- 
bird and  said  to  him:  "Are  you  awake?"  "Yes,"  he  said.  Then  the 
calf  aslced  him:  "My  father,  are  you  asleep?"  "No,"  he  said.  Then 
the  sun  was  just  about  to  rise :  now  the  man  slept  soundly.  His  son 
and  his  mother-in-law  shook  him.  but  he  did  not  wake.  Then  the  old 
man  said  four  times :  "Wake  him !"  but  they  could  not  do  it ;  and  the 
sun  came  up  as  he  said  it  the  fourth  time.  Then  the  old  man  directed 
that  he  was  to  be  laid  on  his  side,  as  if  in  bed,  with  his  head  toward 
the  sunset.  Then  the  bufifalo  came  and  went  about,  trampling  on  him 
until  nothing  was  left  of  him,  not  even  bones,  except  a  blue  plume, 
which  flew  up  and  far  away. 

When  Blue-bird  had  started  out  he  had  called  his  brother  Mag- 
pie and  said  to  him:  "Brother,  if  I  should  be  killed  there  will  be 
something  reaching  from  the  earth  to  the  sky."  So  when  Magpie  saw 
the  dust  rising  from  the  trampling  of  the  buflfalo  up  to  the  sky,  he  knew 
what  had  happened.  He  told  the  people  to  make  a  sweat-house,  put  sage 
inside,  and  make  a  little  mound  of  earth  in  front  of  the  sweat-house.  He 
painted  himself  with  lime  on  his  shoulders  and  sides,  went  out  of  the 
tent,  sat  down,  and  became  a  magpie.  He  hopped,  screamed  like  a 
magpie,  lit  on  the  tent  poles,  and  then  on  the  ground.  Then  he  flew 
straight  up  to  the  sky.  Then  he  flew  to  where  he  had  seen  the  thing. 
Coming  below  it,  he  flew  in  a  circle  from  left  to  right,  and  lit  on  the 
ground,  which  was  bare  and  covered  with  buffalo  tracks.  He  hopped 
about,  and  bent  down  as  if  to  listen.  Some  one  groaned.  He  hopped 
further;  then  again  it  cried.  Indeed  there  was  a  blue  plume  on  the 
ground.  He  picked  it  up,  rose,  and  flew  towards  his  camp.  He  sailed 
four  times  around  the  camp,  then  went  to  the  sweat-house  in  the  center 


394        Field  Columbian  Museum — Anthropology,  Vol.  V. 

and  lit  on  the  little  mound  of  earth,  where  he  left  the  plume.  He 
lit  on  the  ground  to  the  west  of  the  mound  and  became  a  person. 
Then  he  turned  around,  picked  up  the  plume,  and  carried  it  into  the 
sTweat-house,  where  he  laid  it  back  against  the  wall.  Then  he  went  out 
and  took  his  bow  and  arrows.  He  had  four  arrows,  two  black  and  two 
red.  Many  people  stood  there  watching.  Magpie  shot  upward  and  said : 
"My  friend,  move  aside  or  I  shall  hit  you."  The  house  shook.  Then  he 
went  to  the  west  side  of  the  sweat-house  and  shot  a  red  arrow  up  and 
said  the  same.  The  tent  shook  more  than  before.  Then  he  went  to  the 
north  and  shot  a  black  arrow.  The  fourth  time  he  wet  the  arrow  by 
passing  it  between  his  lips,  and  said :  "Now,  my  friend,  the  arrow  is 
returning;  do  net  let  me  hit  you!"  Then  Blue-bird  came  out  of  the 
sweat-house  with  a  breath  as  strong  as  wind.  Then  they  heated  stones, 
and  all  went  in  and  cleaned  him  with  sage.  When  he  came  out 
again  he  was  perfect.  People  went  and  told  this  elsewhere.  The  man's 
buffalo  wife  heard  the  news  and  was  angry.  She  said  to  the  other 
buffalo :  "That  Elk-woman,  the  ugly  one,  must  not  have  that  man." 
The  buffalo  all  decided  to  help  this  wife  attack  the  elk  wife ;  for  four 
days  they  gathered  from  all  directions.  Those  who  had  carried  the 
news  came  back  to  the  camp  and  told  what  the  Buffalo-woman  had 
said,  a'nd  how  tHe  buffalo  were  preparing.  Elk-woman  said :  "Let  all 
who  fear  the  buffalo  go  and  cut  down  wood  of  ha"wa"i"iu  and  baaxa'^ 
and  niiya°a"  and  biit."  Then  they  got  wood  of  these  four  kinds.  She 
told  the  others,  while  the  buffalo  were  gathering,  to  make  bows  and 
arrows  like  the  one  Magpie  had.  Every  man  made  a  bow  and  had  his 
quiver  full  of  arrows.  They  made  a  sweat-house.  The  ha'^wa^iiu  was 
outside,  next  to  it  the  baaxa",  then  the  niiya°a°,  and  the  biit  inside.  On 
the  fourth  day  the  buffalo  came  like  a  hill,  and  the  prairie  looked  black 
as  if  burnt.  They  stopped  and  drew  up  in  line.  Then  Buffalo-woman 
said  to  Elk-woman :  "You  will  be  the  cause  of  the  children's,  the 
women's,  and  the  young  men's  death,  wrinkle-eyed  one !  You  can  do 
nothing  against  us.  li  you  wish  to  attack  us,  do  so,  ugly  one!''  The 
buffalo  bulls  pawed  and  stamped.  The  Elk-woman  was  on  top  of  the 
sweat-house.  If  she  was  killed,  the  entire  large  camp  would  be  exter- 
minated. The  buffalo  started  and  attacked  the  sweat-house.  "When- 
ever," the  Elk-woman  said,  "one  butts  the  wood,  let  him  pierce  it  and 
stick  fast,  or  break  his  horns."  From  this  are  the  spots  on  the  red  bark 
of  the  ha^wa'Kiu.  While  the  buffalo  were  attacking  the  sweat-house,  the 
people  shot  at  them,  and  dead  buffalo  lay  here  and  there  and  every- 
where. On  the  third  day  the  buffalo  were  fewer,  on  the  fourth  day 
very  few  and  all  large  ones,  .  Then  at  last  the  large  old  one,  that  had 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       395 

told  the  myths,  prepared  to  attack.  He  pawed,  sniffed,  butted,  but  could 
do  nothing.  At  last  only  the  Buffalo-woman  was  left  Then  she  reviled 
Elk-woman :  "You  long-legged,  thin,  wrinkled,  ugly  one !"  Elk-wo- 
man said  to  her:  "You  big  belly,  with  short  tangled  hair,  come  on! 
I  will  give  you  one  chance  to  make  you  think  yourself  powerful.  You 
may  pierce  the  sweat-house  once.''  The  Buffalo-woman  charged  and 
pierced  the  wood.  Now  she  was  proud  to  have  penetrated  it ;  she 
pranced  and  snorted,  and  butted  the  wood  again  and  penetrated  it,  and 
could  not  pull  her  horn  out.  Then  the  Elk-woman  came  down  with 
■  a  knife  and  cut  her  tendons,  her  nose,  her  genitalia,  and  her  legs,  while 
she  abused  her.  So  the  Buffalo-woman  was  killed.  The  four  woods 
were  red,  reddish  yellow,  yellow,  and  white — the  color  of  metal.  The 
buffalo  broke  through  all  but  the  last  wood.  "Now,  because  we  have 
killed  the  buffalo,  they  shall  become  our  game.  We  shall  kill  them 
and  use  them.  They  will  try  to  escape  from  us,  but  we  shall  catch  them 
and  kill  them,"  said  the  Elk-woman.  Then  she  said  to  her  husband : 
"I  was  to  have  been  the  cause  of  your  death,  but  instead  I  have  over- 
powered the  buffalo  for  you.  Now  I  will  go  to  the  mountains,  and  be 
your  wife  there,  from  a  distance."  That  is  why  the  elk  lives  in  the 
mountains.^ — K. 


145. — Blue-Feather,  Buffalo-Woman,  and  Elk- Woman. 

There  was  a  family  consisting  of  a  man,  wife,  and  a  boy.  The 
man  was  called  Blue-Feather,  and  he  was  noted  among  the  people  as 
being  very  industrious  and  generous.  One  day,  after  he  had  brought 
for  his  family  a  supply  of  beef,  he  sat  down  by  his  wife  and  began  to 
talk  of  another  companion  to  help  about  the  tipi,  etc.    Finally  he  said  to 

'  The  following  is  another  version  :  Blue-bird  was  traveling.  As  he  went  he  found  a  buffalo- 
cow  fast  in  tne  mire,  and  took  her  for  his  wife.  Then  he  went  on.  .Mter  a  time  a  yellow  (young) 
buffalo  calf  came  running  up  to  him,  and  said  to  him  :  "  My  father  I"  The  man  was  surprised,  and 
said:  "  How  can  that  be?"  The  calf  again  addressed  him  as  father,  and  said  :  "  My  mother  and  my 
grandfather  are  coming."  Then  the  woman  and  her  father  came.  The  man  already  had  an  elk  for 
his  wife.  Now  he  had  two  wives;  their  names  were  Elk-woman  (waxuuhasei)  and  Buffalo-woman 
(bihasei).  Buffalo-woman  went  out  as  if  to  get  wood,  but  came  back  bringing  pemmican.  Then 
Elk-woman  went  out  and  brought  back  pemmican.  Buffalo-woman  went  out  again  and  brought  in 
tongues.  Elkwoman  did  the  same.  Then  Buffalo-woman  brought  meat  from  the  back.  Elk-woman 
went  out  and  brought  elk  pemmican.  Buffalo-woman  went  out  again,  but  the  pemmican  she  brought 
back  was  only  half  finished,  for  she  was  jealous  of  the  other  wife.  Then  she  ran  off  from  her 
husband,  taking  her  son,  the  calf.  The  man  followed  their  tracks.  He  came  to  a  small  herd  of 
buffalo,  and  asked:  "Have  you  seen  my  wife?"  They  said:  ''She  has  gone  on  in  that  direction." 
He  continued  to  go  till  he  came  to  a  larger  herd.  When  he  asked  them,  they  gave  him  the  same 
answer.  The  third  time  he  met  a  still  larger  herd.  The  fourth  time  he  reached  the  herd  where  his 
wife  and  son  were.  He  tried  to  pick  out  his  son.  The  calf  had  told  him  ;  "  I  will  move  my  left  ear. 
Then  you  will  know  me  among  the  other  calves."  Then  the  calf  moved  its  ear.  The  others  all 
moved  iheir  ears  also.  Then  it  was  said  they  would  tell  myths  for  four  days  and  nights,  and  if  he 
kept  awake  he  was  to  have  his  son.    The  man  listened  for  four  nights  without  sleeping.    Then  it 


396-        Field  Columbian  Museum — Anthropology,  Vol.  V. 

her,  in  her  behalf  and  in  a  kindly  way,  "Now,  my  dear  wife,  you  know 
that  you  have  been  living  with  me  peaceably  for  a  long  time,  but  the 
work  for  you  at  home  is  such  that  you  are  in  need  of  another  com- 
panion; so  I  shall  go  to  the  other  camp-circle  to  court  one."  So  the 
husband  started  out  and  was  absent  for  one  day.  When  he  came  back 
home  he  talked  to  his  wife  of  the  necessity  of  another  wife,  and  of 
course  she  expressed  no  objections.  '  When  I  am  away  and  you  remain 
with  our  boy,  I  know  that  you  feel  lonesome,  but  if  I  get  another  wo- 
man, she  will  be  a  companion,  and  besides,  a  great  help  to  you  in  many 
ways.  You  will  have  some  one  to  talk  to.  If  you  desire  to  go  off  for 
anything  she  will  be  at  home  to  look  after  the  things.  If  you  were  to 
quill  the  robe  or  the  tipi  designs,  she  could  do  the  other  duties  in  or 
outside  of  the  tipi.  You  can  do  the  same  way  too.  So  my  wife,  it  is  not 
necessary  to  cite  everything  relative  to  the  importance  of  another  wife," 
said  the  husband.  So  again  he  started  out  courting,  and  late  in  the 
night  came  home  with  a  woman. 

Now  the  first  wife  (Buffalo- Woman)  wore  a  buckskin  dress  with 
long  fringe,  and  the  second  wife  (Elk- Woman)  had  an  elk  skin  dress 
ornamented  with  the  teeth  of  the  elk,  and  it  was  also  fringed. 

From  now  on,  this  husband  was  away  from  his  home  most  of  the 
time,  in  search  of  game,  and  occasionally  brought  in  some  beef.  The 
two  wives  stayed  together  peaceably  and  helped  each  other,  very  nicely. 
This  new  wife  was  soon  in  a  family  way,  and  one  day  gave  birth  to  a 
boy.  The  first  wife  had  all  she  could. attend  to  during  the  confinement 
of  her  partner,  but  didn't  make  any  complaint,  because  the  husband  had 

was  said  :  "  We  will  dance  for  four  days."  Then  they  danced  in  a  muddy  place.  The  man  was  very 
tired  from  having  been  awake  so  long.  His  son  came  to  him  and  said:  "Do  not  be  discouraged ; 
I  shall  dance  for  you.''  Then  they  began  to  dance.  The  calf  took  a  turtle  shell  and,  putting  it  down 
in  the  middle,  danced  on  it.  All  the  dancing  buffalo  women  were  mired  in  the  mud,  but  the  calf  did 
not  sink  down  on  the  turtle  shell.  (For  the  turtle  shell  is  the  earth.  The  dancing  of  the  buffalo 
women  is  represented  in  the  buffalo  dance.)  At  last  the  calf  grew  tired,  and  said  :  "  1  love  you  very 
much,  my  father,  but  I  cannot  dance  longer."  Then  the  man  took  his  place  and  danced -for  him, 
but  the  buffalo  women  trampled  on  him  and  pushed  him  down  in  the  mire  and  killed  him. 

Before  Blue-bird  had  gone  away  he  had  said  to  his  people:  "  If  I  am  killed  a  sign  will  arise  from 
the  earth  to  the  sky.  You  will  know  that  that  is  where  I  am."  Now  a  cloud  came  up  from  this  place, 
and  a  blue  plume  also  rose  up  and  floated  about  here  and  there.  This  was  his  breath.  Magpie  came 
and  looked  about.  The  blue  plume  said:  "1  am  the  one  that  was  killed."  Then  Magpie  took  it  and 
ffew  away  with  it,  and  when  he  got  back  put  it  into  the  sweat-house.  Then  Blue-bird  came  out  of  the 
sweat-house  alive.  Butfalo-vvoman  was  still  jealous,  and  came  with  the  whole  herd  to  attack  her  hus- 
band. Blue-bird  told  the  people:  "Build  a  sweat-house  of  four  layers  of  wood.  Let  the  outermost 
wood  be  hahaant,  the  next  biit,  the  next  biiaxan,  the  innermost  niiyanan.  They  made  this,  andwent 
inside.  The  buffalo  came  and  butted  against  the  sweat-house'  and  broke  one  covering  after  the 
other,  but  the  last  one,  the  iiiiy  anan,  was  hard  and  strong  and  they  all  broketheir  horns  on  it  and  were 
unable  to  get  through.  Then  tiey  were  all  defenseless  and  many  were  lying  about  dead.  Thus 
Blue-bird  and  the  people  escaped. 

This  myth  appears  to  be  confined  to  the  Plains.  Cf.  J.  O.  Dorsey,  Contr.  N.  A.  Ethii.,  \T, 
147  (Dhegiha);  and  Journ.  Am.  Folk  Lore,  XIII,  1S6  (Cheyenne);  also,  (or  a  piriial  form,  Grinnrll, 
Blackfoot  Lodge  Tales,  104. 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       397 

pointed  out  the  duties  of  one  wife  toward  another  The  new-born  boy 
grew  very  fast,  and  soon  could  go  out  quite  a  distance  to  play. 

One  day  the  two  boys  went  out  after  breakfast  to  play.  For  some 
reason  they  got  into  a  quarrel.  One  of  them  said  to  the  other,  "Your 
mother  is  short,  has  a  short  forehead  and  has  got  a  humpback.  She  is 
too  ugly  in  appearance."  "And  your  mother  is  tall  and  has  a  long  neck 
and  has  got  a  mean  appearance,"'  said  the  other  boy.  Buffalo- Woman 
had  a  light  complexion  and  long  black  hair,  while  Elk- Woman,  the 
second  wife,  had  a  very  light  complexion  with  short  yellow  hair.  ThuSj 
these  brothers  identified  their  mothers  during  their  quarrel.  The  two 
mothers  knew  nothing  of  the  quarrel  between  their  boys,  but  a  feeling 
of  jealousy  sprang  up  between  them.  Of  course  it  was  not  manifested 
openly. 

One  day  Elk- Woman  took  up  a  lariat  and  went  after  a  load  of 
wood.  When  she  came  back  she  brought  in  the  load  of  wood  on  her 
back,  and  also  a  big  piece  of  bark.  After  she  had  made  a  fire  inside  the 
tipi,  she  took  a  stick  and  fastened  this  piece'  of  bark  to  it  and  held  it 
over  the  fire.  It  gradually  turned  into  a  real  roasted  beef.  Sfie  then 
took  a  small  rawhide,  used  for  crushing  purposes,  and  a  stone  hammer, 
sprinkled  some  water  on  the  roasted  beef  and  began  beating  it  very 
fine.  After  she  had  done  this,  she  went  and  brought  in  a  bowl  of  snow, 
which  she  mixed  in  the  pounded  meat  and  then,  made  some  good,  de- 
licious pemmican.  "Now,  husband,  see  this  pemmican  which  I  have 
prepared  for  you"'  (perhaps  to  show  her  love).  "I  want  you  to  give  an 
invitation  to  the  men  to  come  to  our  tipi  to  eat  this  pemmican,"  said  Elk- 
Woman.  "Thank  you!  That  is  what  I  want,  this  will  help  me  in  get- 
ting up  a  reputation  among  the  people,"  said  the  husband.  So  he  got 
the  old  man  to  announce  this  invitation :  "All  you  men  who  can,  come 
over  to  the  tipi  of  Blue-Feather.  Do  not  fail  to  come  with  your  friends. 
Blue- Feather  has  prepared  a  pipe  and  some  tobacco  for  you  all  to 
smoke."  After  the  old  man  had  announced  the  invitation,  the  men  be- 
gan to  come  into  the  tipi,  and  it  was  soon  crowded.  After  a  little 
chatting  and  a  welcome  smoke,  this  pemmican  was  distributed.  Al- 
though it  was  being  given  to  the  people  outside  as  well  as  inside,  it  re- 
tained its  original  size,  until  all  had  eaten.  Then  Elk- Woman  in- 
structed that  the  balance  of  the  pemmican  be  given  to  her  partner,  say- 
ing, "Give  this  remnant  to  her !" 

After  some  time,  Buffalo-Woman  took  up  the  lariat  and  went  off 
for  a  load  of  wood.  When  she  came  back  she  brought  in  a  piece  of  bark 
with  the  load.  She  took  a  stick  and  thrust  it  through  this  bark  and 
lield  it  over  the  fire  to  roast.    The  bark  gradually  roasted  into  real  buf- 


39^        Field  Columbian  Museum — Anthropology,  Vol.  V. 

falo  meat.  She  then  took  a  rawhide  and  a  stone  hammer  and  some 
water,  sprinkled  the  meat  with  it  and  beat  it  very  fine.  Then  she  went 
over  to  the  river  and  brought  in  a  chunk  of  ice,  chopped  it  up  and 
thoroughly  mixed  it  in  the  meat,  which  made  good  delicious  pemmican. 
"Now,  husband,  here  is  the  pemmican  which  I  have  prepared  for  you,. 
I  want  you  to  give  an  invitation  to  the  men  to  come  into  the  tipi,"  said 
Buffalo- Woman.  "Thank  you !  That  is  what  I  got  you  for,  to  help  in 
any  way  to  make  our  names  acceptable  among  the  people,"  said  the  hus- 
band. So  he  went  to  an  old  man  again  and  had  him  cry  out  for  the 
people  to  come  to  his  tipi  for  a  good  smoke.  This  old  man  said :  "All 
you  men,  young  and  old,  come,  do  come  over  to  the  tipi  of  Blue-Feather ; 
his  tipi  is  over  there,  the  brightest  one  on  that  side  of  the  camp-circle. 
He  wants  all  to  come  who  hear  the  invitation.  It  makes  no  difference 
who  does  come-  Come  all !"  So  the  men  came  in  and  seated  them- 
selves. After  a  short  conversation  among  the  men  present,  and  after 
a  pipe  had  been  smoked,  this  pemmican  was  distributed  to  satisfy 
every  one.  When  all  had  had  enough,  Buffalo- Woman  said,  rather 
unkindly,  "Give  the  rest  of  the  pemmican  to  her!" — Elk- Woman. 
These  women  each  provided  the  means  according  to  her  ability,  to  show 
her  love  for  her  husband. 

But  the  slight  jealousy  which  existed  between  the  two  women  was 
being  brought  out  indirectly  during  the  feasting.  Nevertheless,  the 
family  peace  remained  unbroken  for  some  time,  until  one  day  Elk- 
Woman  could  not  bear  her  jealous  feelings,  so  she  ran  away  with  her 
boy.  The  husband,  seeing  that  she  had  acted  indifferently  and  was 
now  going  to  leave  him,  set  out  after  her.  'T  don't  want  you  to  be  out 
with  our  dear  boy,"  said  he,  having  caught  up  with  her,  "can  you  come 
and  go  back  with  me  ?  There  is  no  reason  for  being  mad.  Did  I  ever 
scold  you  or  did  I  say  anything  which  you  didn't  like?"  Elk- Woman 
stood  rubbing  her  feet  on  the  ground,  thinking,  and  put  her  head  down, 
and  finally  consented  to  go  home  with  her  husband.  "Well,  you  have 
taken  pains  to  overtake  me,  you  may  tell  the  people  in  the  camp  that 
where  you  caught  me,  near  the  big  grove  of  timber,  there  is  a  big  herd 
of  elk.  Tell  them  to  tie  up  their  dogs  and  not  let  them  bark.  Tell  the 
people  to  sharpen  their  spears,  arrows  and  stone  knives,  and  get  ready 
for  to-morrow's  chase.  Tell  them^  to  save  for  me  the  teeth  and  a 
number  of  hides,  for  my  dress,"  said  Elk-Woman.  So  the  hus- 
band went  to  the  old  man  and  repeated  the  directions  of  his  wife : 
"Listen  !  All  of  you  stop  and  listen !  Blue- Feather's  wife.  Elk- Woman, 
says  to  you,  that  to-day  you  shall  tie  up  your  dogs,  sharpen  your  spears, 
arrows  and  stone  knives,  stake  your  best  horses,  for  to-morrow  you 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       399 

shall  go  to  that  grove  of  timber  and  surround  it  to  kill  the  elk.  Every- 
body who  can  go  and  shoot  with  a  bow  and  arrow,  get  ready.  Save 
for  Elk-Woman  the  teeth  and  a  number  of  hides,  for  her  dress !"  So  in 
the  morning,  the  people  surrounded  the  grove  and  began  shooting  at  the 
animals  until  they  were  all  slaughtered.  The  people  were  all  satisfied, 
having  taken  an  immense  supply  of  beef,  and  everybody  in  the  camp 
was  grateful  to  Elk- Woman,  and  brought  her  the  teeth  and  a  number  of 
hides,  for  her  dress,  for  they  had  been  starving  for  some  time.  Blue- 
Feather  felt  very  proud  of  his  wife. 

After  Buffalo- Woman  had  seen  what  had  taken  place  among  the 
people,  when  her  husband  had  gone  out  to  do  the  work  outside  (per- 
haps after  game  along  the  river)  she  started  off,  without  giving  any  rea- 
sons. When  the  husband  returned  he  found  his  wife  gone.  When 
he  inquired  after  her  he  was  told  that  his  wife  and  her  boy  had  taken 
a'  course  away  from  the  camp-circle.  So  he  set  out  after  her  and  finally 
reached  her,  still  going  on.  "'Stop,  my  wife!  Where  are  you  going? 
What  is  the  matter  at  our  tipi?  You  ought  to  think  about  our  boy, 
so  young  as  he  is.  to  travel  on  foot !  Will  you  please  stop  and  let  us 
return,"'  said  Blue-Feather.  Buffalo- Woman  slackened  her  walk  and 
finally  stopped.  They  both  went  back  to  their  tipi,  contented  again. 
"Now,  husband,  that  you  have  followed  me  up  and  got  me  to  our  tipi,  I 
want  you  to  tell  the  people  that  where  you  overtook  me,  near  that  big 
slough  or  buffalo  wallow,  there  will  be  a  herd  of  buffalo  of  all  sizes. 
Be  sure  to  tell  your  people  not  to  get  tired  of  skinning  the  buffalo.  Get 
them  to  sharpen  their  spears,  arrows  and  their  stone  knives  and  to 
have 'their  dogs  tied  up  well.  Don't  let  any  one  strike  a  dog  or  make 
any  unnecessary  noise,  for  the  buffalo  is  very  sensitive  and  wild,  and 
bring  me  the  tongues  of  the  buffalo."  So  this  husband  got  an  old  man 
to  cry  out  to  the  people  in  the  camp :  "All  you  people,  listen !  This  is 
what  Buffalo- Woman,  the  wife  of  Blue-Feather,  says  to  you :  'To- 
morrow you  shall  go  to  the  flat,  near  that  big  slough ;  there  you  will 
find  an  immense  herd  of  buffalo  grazing,  which  you  will  at  once  sur- 
round and  with  your  bows  and  arrows  shoot,  until  every  animal  is 
killed.  You  can  bring  me  any  number  of  tongues  and  hearts  if  you 
want  to,'  "  said  the  old  man.  So  the  people  got  up  very  early  in  the 
morning  and  went  to  the  place  and  did  as  they  were  directed.  Again 
the  people  slaughtered  the  buffalo  and  everybody  was  well  supplied  with 
beef  and  hides.  Buffalo- Woman  was  congratulated  by  all  the  people 
for  her  luck,  besides  the  husband  expressed  his  good  will  to  her. 
"Surely,  my  wife,  I  am  very  proud  of  your  success  and  shall  live  with 
you  to  the  best  of  my  knowledge,"  said  Blue-Feather.     The  people 


400        Field  Columbian   Museum — Anthropology,  Vol.  V. 

/ 
brought  the  tongues  and  hearts  of  the  bufifalo  to  Buffalo- Woman,  who 

took  them  for  her  food.  Each  wife  seemed  to  excel  the  other  in  show- 
ing her  love  for  her  husband. 

These  events  took  place  at  intervals.  The  wives  were  still  living 
with  their  husband,  but  had  a  feeling,  indirectly,  toward  one  another. 
When  Blue-Feather  was  out  in  the  camp.  Elk- Woman  again  started 
out  (perhaps  disgusted  at  being  a  second  wife)  to  get  away.  When 
he  returned  to  his  tipi.  Elk- Woman  was  missing.  He  at  once  followed 
her  trail  from  the  camp,  but  failed  to  locate  her  course.  He  kept  in- 
quiring about  her,  and  finally  got  track  of  her  path  and  caught  her. 
"Say,  Elk- Woman,  what  are  you  going  away  for?  Don't  you  know 
I  am  always  with  you  in  your  anxieties,  and  for  that  reason  I  have 
taken  the  trouble  to  reach  you  ?  Will  you  please  go  back  with  me  and 
make  up  your  mind  this  time  to  stay  at  home,"  said  the  husband.  Elk- 
Woman  stopped  and  consented  to  turn  around  for  home.  So  they  both 
went  back  peaceably. 

While  Blue-Feather  was  out  after  Elk- Woman,  Buffalo- Woman 
started  out  to  get  away.  She  was  seen  walking  from  the  camp-circle 
with  a  boy  running  in  front  of  her.  Upon  Blue-Feather's  return,  she 
was^one.  "Where  did  my  wife  go?  Can  you  folks  tell  me  which  way 
she  started  ?"  said  he.  He  was  very  much  worried  in  his  mind.  "Your 
wife,  Buffalo-Woman,  with  her  boy,  went  away  from  here  toward  that 
divide,''  said  one  woman  who  was  a  close  neighbor  to  them.  He  was 
very  fond  of  his  boy.  '  Well !  I  can't  live  without  my  boy  and  his 
mother.  I  have  got  to  search  for  them.  I  shall  continue  on  the  journey 
until  T  find  them,"  said  he.  So  leaving  word  with  his  relatives  that  in 
case  there  should  be  any  mishap  while  he  was  on  the  way  or  at  the 
stopping  place,  there  would  be  a  cloud  of  dust  reaching  to  the  sky, 
which  should  be  noticeable  to  all  (this  man  probably  knew  his  fate,  but 
undertook  the  journey  in  spite  of  dangers,  in  order  to  get  his  boy), 
set  out  after  his  wife  and  child,  following  the  trail  very  closely,  day  and 
night.  He  came  to  a  camp-circle  and  inquired  if  the  people  had  seen 
anything  of  his  wife  and  boy.  "Well,  my  dear  grandchild,  your  wife 
and  boy  passed  through  here  some  time  ago.  They  have  gone  over  the 
divide.  She  wa?  going  fast.  Perhaps  she  was  going,  to  the  other 
camp,"  said  an  old  woman.  So,  without  any  unnecessary  delay  he 
started  on  the  trail  and  went  for  days  and  nights.  Again  he  reached 
another  camp-circle  and  made  another  inquiry  for 'his  wife  and  boy  at  an 
old  woman's  tipi.  This  old  woman  told  him  that  his  wife  and  boy  had 
passed  through  there  some  time  ago,  and  were  traveling  fast.  So  he 
kept  on  the  journey,  over  the  hills  and  divides,  and  this  time  the  tracks 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       401 

of  his  wife  and  child  became  like  those  of  a  buflfalo  cow  and  calf,  but  he 
was  not  discouraged.  "I  am  bound  to  find  my  boy  and  his  mother," 
said  Blue-Feather.  So  he  took  the  animal's  trail  and  when  he  reached  a 
big  divide,  in  front  of  him,  he  saw  herds  of  buflfalo  grazing  on  the 
broad  prairie.  This  cow  and  calf  had  gone  among  the  herd,  as  he  saw 
when  he  had  reached  the  top  of  the  divide. 

"Now,  how  can  I  tell  my  boy  and  his  mother  from  the  rest,'  said  he, 
starting  toward  the  herd.  When  he  got  to  a  certain  distance  from  the 
main  herd  his  boy  (calf)  came  running  to' him.  When  the  calf  (boy) 
met  him,  he  told  him  that  the  main  bull,  being  his  grandfather,  was 
unmerciful  to  strangers,  so  his  mother  had  instructed  him  to  tell  Blue- 
Feather  to  cover  his  face,  to  keep  him  from  being  seen  by  this  main 
bull,  and  to  lead  him  into  the  herd.  So  Blue-Feather  had  his  head  well 
covered  up  and  Calf-Boy  led  him  on  his  way.  Occasionally  Blue- 
Feather  stepped  on  round  objects,  which  would  roll  from  him.  These 
objects  were  the  skulls  of  the  buffalo.  They  reached  the  main  herd  all 
right.  Then  Calf-Boy  went  to  his  grandfather  and  told  him  that  his 
own  father  had  come  after  him  and  that  he  was  ready  to  go  along  with 
him,  but  his  grandfather  told  him  that  Blue-Feather  should  not  get  him 
back  unless  he  should  be  able  to  identify  him  from  the  rest  of  the  herd 
of  calves.  Calf-Boy  then  told  his  father  this,  and  agreed  to  shake  his 
right  ear  and  move  his  left  foot  when  he  should  come  around  back  of  the 
calves.  So  Blue-Feather  was  posted  all  right.  Now  the  buffalo  got  up 
and  walked  to  and  fro,  until  Blue-Feather  could  not'  tell  one  calf  from 
another.  The  calves  were  alike  in  color  and  size.  The  buffalo  sat 
down  and  Blue-Feather  began  walking  around  and  around  to  identify 
his  own  boy.  When  he  looked  at  the  calves  they  would  all  shake  their 
right  ears  and  move  their  left  feet,  which  made  it  impossible  for  him  to 
tell  his  own  boy.  At  the  fourth  time  he  went  around,  he  came  behind  a 
young  calf  who  shook  the  right  ear  and  moved  the  left  foot.  Blue- 
Feather  stopped.  "This  is  Calf-Boy,"  said  he  to  the  buffalo.  Then 
Calf-Boy  asked  his  grandfather  if  he  could  go  along  with  his  father. 
"No.  he  can't  take  you  with  him  unless  he  dances  with  us  four  nights 
and  four  days,"  said  the  grandfather.  So  Calf-Boy  went  and  told  his 
father  about  it.  Blue-Feather  said  he  would  try  to  do  it,  in  order 
to  get  his  boy  back.  "Say,  grandfather,  I  will  dance  for  my  father, 
for  he  has  only  two  legs ;  he  can't  stand  it  like  the  rest  of  us,"  said  Calf- 
Boy  to  the  main  bull.  It  was  agreed.  So  the  dance  began,  the  buffalo 
going  around  and  around  the  main  bull,  who  presided.  When  it  was 
over,  the  ground  looked  very  rough,  such  ground  as  is  found  in  wet 
places.    The  dancing  made  the  appearance.     (The  two  circular  pieces 


402         Field  Columbian   Museum — Anthropology,  Vol.  V. 

of  earth  which  are  used  in  the  Sun-dance  ceremony  have  a  shght  re- 
lation to  these  rough  places  where  the  buffalo  danced.) 

When  this  was  done,  Calf-Boy  went  to  his  grandfather,  the  main 
bull,  and  told  him  that  he  was  ready  to  go  back  with  his  father.  "No, 
he  cannot  take  you  home,  for  we  are  to  have  a  race,"  said  the  grand- 
father. "Well,  if  that  is  the  case,  can  I  run  for  my  father,  since  he  has 
only  two  legs?"  said  Calf-Boy.  "Well,  yes.  You  can  do  that,  if  you 
wish,"  said  the  rest  of  the  buft'alo.  All  the  bulls,  steers,  cows  and 
calves  were  getting  ready  for  a  big  race.  Blue-Feather  tied  his  head- 
dress of  blue  eagle  breath-feather  to  Calf-Boy's  tail.  The  main  bull 
now  said  to  all,  "Now  all  of  you  that  are  to  run  in  this  race  will  start 
from  here  and  go  to  that  big  high  hill  and  return."  Main-Bull,  with  the 
assistance  of  minor  bulls,  sang  four  songs,  and  at  the  close  of  the 
fourth  one,  started  the  race.  Calf-Boy  was  in  the  lead.  His  appearance 
was  very  surprising  to  Main-Bull,  for  he  barely  touched  the  ground 
while  running.  The  swift  running  was  caused  by  the  attachment  of 
the  blue  eagle  breath-feather  to  Calf-Boy's  tail.  Calf-Boy  reached  the 
turning  point  and  came  down  in  safety,  but  the  rest  of  the  buffalo  when 
running,  after  the  turning  for  the  home  stretch,  all  tumbled  down  the 
hill.  Some  were  killed  by  the  fall,  others  badly  crippled  in  their  backs, 
necks,  and  legs,  but  Calf-Boy  got  back,  the  winner  of  the  race.  Blue- 
Feather  untied  the  headdress  from  Calf-Boy  and  placed  it  back  on  his 
own  head. 

"Now,  grandfather,  my  father  and  I  want  to  go,  since  we  have  ac- 
complished the  deed  and  won  the  race.  We  have  come  up  to  your  re- 
quirements of  this  day  and  think  you  ought  to  let  us  go,"  said  Calf- 
Boy.  "Well,  no.  You  can't  go  yet,  for  there  will  be  myths,  tales  and 
stories  for  four  days  and  four  nights,  and  your  father  will  have  to  sit 
and  listen  to  the  very  last.  If  he  can  keep  awake  for  that  time  he  may 
take  you  home,"  said  the  grandfather,  Main-Bull.  So  all  the  oldest 
bulls,  steers  and  cows  gathered  together  in  the  center  spot,  while  the 
rest  of  the  buffalo  sat- down  on  all  sides  to  listen.  Calf-Boy  was  very 
much  scared  this  time,  but  he  made  up  his  mind  to  sit  close  to  his  father, 
and  got  a  stick.  So  the  telling  of  tales  began  by  different  ones.  The 
bulls,  steers  and  cows  told  of  what  they  knew.  When  one  was  through, 
the  story  was  taken  up  by  another,  as  if  they  were  pieces  of  strings  tied 
one  after  another.  This  was  done  in  order  to  give  information  to  the 
younger  element,  but  more  particularly  for  the  benefit  of  Blue-Feather, 
Blue-Feather  kept  awake  for  the  first  part  of  the  contest,  but  during  the 
second  day  and  night,  Calf-Boy  had  to  poke  him  with  the  stick.    Just 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       403 

about  daybreak,  on  the  third  night,  Blue-Feather  fell  asleep  and  began 
to  snore.  The  story  was  being  told  and  came  to  a  close  when  this 
man  was  sleeping.  Calf-Boy  tried  to  wake  him  up ;  he  raised  his  head, 
but  he  would  not  answer.  (This  is  the  reason  that  the  people  keep  close 
to  a  dying  person.  When  a  person  is  unconscious  the  folks  raise  the 
head  and  talk  to  comfort  the  sick.  Because  the  man  did  not  keep  awake 
and  get  through  with  the  tales  for  four  days  and  four  nights,  just  so 
with  the  people ;  very  few  ever  get  to  be  a  hundred  years  old.  Most  of 
them  die  at  the  third  period.)  When  this  happened,  the  buffalo  began 
to  get  up  and  walk  around  in  all  directions,  walking  over  Blue- Feather, 
who  fell  asleep  (dead).  Those  who  were  sitting  quite  a  distance  from 
the  center  when  the  story  was  being  told,  came  to  the  center  spot  and 
walked  around,  and  also  walked  over  this  man.  Blue-Feather  was  all 
gone.  The  buffalo  trampled  him  all  into  dust.  The  walking  of  the 
herd  on  Blue-Feather  caused  a  cloud  of  dust  to  rise,  which  reached  the 
sky. 

The  people  at  the  camp-circle  saw  a  cloud  of  dust  which  reached  the 
sky,  which  meant  that  Blue-Feather  had  perished.  All  the  different 
kinds  of  birds  and  animals  were  employed  to  search  for  the  body.  The 
crow  got  to  the  spot  and  heard  a  person  groaning,  but  failed  to  find  the 
remnants  of  Blue-Feather;  so  with  the  rest  of  the  birds.  The  birds 
would  tell  the  same  story  about  the  person  groaning  a  short  distance 
from  the  bare  ground.  Blue-Bird  (not  the  man)  finally  reached  the 
spot,  jumped  around  from  one  place  to  another  until  he  found  a  tiny 
piece  of  this  eagle  breath-feather  headdress  lying  on  the  ground 
groaning.  This  piece  of  eagle  breath-feather  was  that  of  a  man  lying  in 
agony.  So  Blue-Bird  took  this  piece  of  eagle  breath- feather  and  carried 
it  to  the  camp-circle  and  dropped  it  in  the  center.  The  people  knew 
that  a  piece  of  headdress  was  brought  back,  so  they  erected  a  sweat- 
lodge  in  the  center.    This  piece  of  headdress  was  taken  inside. 

The  son  of  Blue- Feather  (by  Elk- Woman)  came  out  with  his  bow 
and  four  arrows.  Two  arrows  were  painted  black  and  two  painted  red. 
The  boy  took  the  black  arrow  and  shot  it  up  in  the  air,  and  said  in  a 
loud  voice,  "Get  out  of  the  way,  father!"  The  sweat-lodge  moved  at 
the  bottom.  He  stepped  away  from  the  lodge  and  with  a  red  arrow 
he  shot  it  up  in  the  air  again,  crying,"  "Get  out  of  the  way,  father !"  The 
lodge  moved  on  the  sides.  He  got  away  from  the  lodge  a  little  farther 
off  and  shot  the  black  arrow  up  in  the  air,  and  said  in  a  loud  voice,  "Get 
out  of  the  way,  father!"  The  sweat-lodge  moved  at  the  top.  The  next 
time  he  walked  away  quite  a  distance  and  shot  the  red  arrow  up  in  the 


404        Field  Columbian  Museum — ANTHkopoLOGv,  Vol.  V. 

air,  and  said,  "Get  out  of  the  way,  father!  Get  out!"  The  fourth 
time  there  came  out  Blue-Feather  ahve,  brushing  his  hair  and  looking 
around  the  camp-circle.     So  this  man  was  brought  to  life  again. 


The  bluebird  is  attached  to  the  white  buffalo  robe. — D. 

Told  by  Black-Horse.  The  Pawnee  have  an  interesting  variant  of  this  tale,  with  similar  con- 
tests between  the  buffalo  and  a  boy. 

146. — Blue-Feather  and  Lone-Bull. 

One  day  a  man  took  a  journey.  As  he  was  walking  along,  he 
struck  the  trail  of  a  human  person.  "Well,  these  are  the  footprints 
of  a  woman,  traveling  by  herself.  Oh !  I  do  wish  that  I  might  over- 
take her  soon  and  marry  her!"  said  he.  Watching  the  footprints 
closely,  he  started  away  in  the  direction  of  the  trail. 

After  going  some  distance,  he  came  to  a  bunch  of  tall  blue  stem 
grass,  and  found  pieces  of  sinew^  and  trimmings  of  rawhide  for  mocca- 
sins. After  looking  over  the  wasted  material,  he  started  off,  still  fol- 
lowing the  trail.  Next  to  the  river  bottom,  there  was  some  tall  blue 
stem  grass  in  which  this  woman  sat  down  to  rest.  The  traveler 
reached  the  trodden  grass,  and  found  more  remnants  of  moccasins, 
that  is,  there  were  pieces  of  waste  sinew  and  rawhide.  "Well,  if 
I  can  overtake  this  woman  soon  I  shall  be  satisfied  and  only  wish  that 
I  may  marry  her,"  said  he,  taking  a  deep  breath.  The  traveler  again 
started  away,  looking  anxiously  in  the  direction  of  the  trail.  As  he  was 
following  the  trail,  it  became  quite  fresh  and  distinct.  Again  he 
reached  another  bunch  of  blue  stem  grass  (tall  red  grass),  and  found 
more  sinew  strings  and  strips  of  rawhide  lying  on  the  trodden  grass. 
"Surely  it  is  a  woman,  and  I  do  hope  that  I  shall  marrv  her."  said  he, 
as  he  walked  around  the  tall  grass.  Starting  away,  he  walked  briskly. 
keeping  his  eyes  on  the  footprints,  until  in  front  of  him  there  was  some 
tall  grass,  in  which  was  sitting  a  woman  w^ith  beautiful  painted  robe, 
busy  mending  her  pair  of  moccasins.  This  woman  was  sitting  in  the 
direction  of  her  trail. 

The  traveler,  knowing  that  the  person  was  really  a  female,  ad- 
vanced ahead  of  her,  and  stooping  to  take  a  good  look  at  her  face, 
said,  "Are  you  traveling  alone?  Where  are  you  going?"  "I  am 
going  home/'  said  the  woman,  looking  up  at  him.  She  was  short  and 
heavy,  and  very  handsome ;  her  face  was  fair,  her  hair  jet  black  and  her 
eyes  were  dark,  but  quick  in  movements.  "Are  you  not  afraid  of  being 
alone?"  said  the  traveler.  "Did  you  wish  that  you  might  marry  me?" 
said  she,  smiling,  while  she  drew  the  last  stitch  on  her  moccasins.    "Oh  I 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.        405 

yes !  When  I  struck  your  trail  and  followed  it,  I  was  so  persuaded 
that  I  wished  to  marry  you  at  our  greeting,"  said  he  as  he  spat  out  his 
saliva  on  the  ground.  "Well,  man,  you  are  at  liberty  to  take  me  if  you 
wish,"  said  she,  putting  up  her  bag  with  sewing  material.  "Yes,  I 
will  take  you  and  go  home  with  you,"  said  the  man. 

So  she  got  up  and  with  her  husband  started  off  toward  a  divide. 
Reaching  the  divide,  they  saw  a  big  river  with  thick  timber,  and  up  and 
down  the  river  were  beautiful  valleys  and  picturesque  hills.  After 
quenching  their  thirst,  they  waded  the  river  and  landed  at  a  big  tipi 
standing  near  the  edge  of  the  timber  facing  toward  the  sunrise.  It 
was  late  in  the  evening  when  they  reached  this  tipi,  which  had  a  sun 
disc  at  the  back ;  at  the  front  also  were  four  smaller  discs,  two  on 
each  side.  From  the  ear-flaps,  down  to  the  door,  were  two  rows  of 
ornamental  rattle  pendants,  and  the  door  was  well  decorated  with  por- 
cupine quills.  Entering  the  tipi,  the  traveler  was  surprised  to  see  a 
good  bed,  well  fixed  and  in  good  order.  Night  came  on  and  they  both 
went  to  bed. 

Early  in  the  morning,  before  sunrise,  the  wife  got  up  from  the  bed 
and  went  out,  leaving  the  man  still  in  bed;  Shortly  afterwards,  the  hus- 
band awoke  and  felt  for  his  wife,  but  she  was  gone.  He  then  uncovered 
his  head  and  looked  around  and  saw  a  buffalo  cow  grazing  a  few  paces 
from  his  bed,  which  was  a  buffalo  wallow,  (It  is  a  small  bunch  of  hair 
from  the  animal,  after  rolling  on  the  ground.)  The  tipi  had  dis- 
appeared just  as  the  woman  went  out  of  it.  She  of  course  changed 
into  a  real  buffalo  cow.  Wondering  at  the  sudden  change,  he  got  up 
from  this  wallow  and  advanced  a  little  toward  this  cow,  and  it  turned 
around  and  became  a  woman  again. 

"Come  on,  let  us  go  on,"  said  the  woman,  looking  at  her  husband's 
feet.  So  they  journeyed  toward  another  divide,  walking  slowly,  the 
man  taking  the  lead,  while  the  wife  followed.  Reaching  the  divide^ 
they  saw  a  big  river,  with  thick  timber  and  broad  valleys.  After 
quenching  their  thirst,  they  waded  the  river,  and  landed  at  a  big  tipi, 
well  ornamented.  Entering  it,  they  found  a  good  bed,  which  had  beau- 
tiful soft  bags,  parfleches,  buffalo  lean-back  and  comforts  of  various 
kinds     The-night  came  on  and  both  retired. 

Early  in  the  morning,  this  woman  got  up  and  went  out,  leav- 
ing her  husband  still  in  bed.  Just  as  soon  as  she  stepped  out,  she 
became  a  buffalo  cow  and  grazed  a  few  paces  from  him.  At  this  time, 
he  awoke,  felt  for  his  wife,  but  she  was  gone  from  the  bed.  Looking 
around  again,  the  tipi  had  disappeared,  and  he  saw  a  buffalo  cow,  graz- 
ing on  grass.    Being  surprised  at  the  sudden  change,  he  get  up  again 


4o6        Field  Columbian  Museum— Anthropology,  Vol.  V. 

from  the  buffalo  wallow  and  walked  toward  the  animal,  which  at  once 
turned  around  and  became  a  real  woman. 

"Well,  my  man,  let  us  continue  our  journey,"  said  she,  walking 
off.  So  they  walked  together,  the  woman  following  her  husband. 
Reaching  a  divide,  they  saw  a  Big  river,  with  thick  timber,  a  broad  val- 
ley and  picturesque  hills.  After  quenching  their  thirst,  they  waded  the 
river  and  landed  at  a  big  tipi,  which  was  well  ornamented,  and  stood 
near  the  edge  of  the  timber.  The  man  and  wife  went  into  the  tipi  and 
found  a  good  bed  in  beautiful  style.     Night  came  on  and  both  retired. 

Early  in  the  morning,  the  wife  got  up  from  the  bed  and  went  out 
again,  leaving  the  husband  still  in  bed.  Again,  the  woman  became  a 
buffalo  cow  as  she  stepped  out  of  the  tipi.  In  the  mean  time  the  hus- 
"band  had  awakened,  and  felt  for  his  wife,  but  she  was  gone  from  the 
bed.  Uncovering  his  head,  he  looked  around,  and  saw  the  tipi  again  had 
vanished,  and  there  was  a  buffalo  cow  grazing  on  grass.  The  husband 
got  up  from  the  bed  (buffalo  wallow)  and  walked  from  it.  The  buf- 
falo cow,  hearing  the  man,  turned  around  and  again  changed  to  a 
real  woman. 

''Say,  my  man,  come,  let  us  continue  our  journey,"  said  the  wife, 
walking  off  slowly,  with  her  head  down.  So  they  both  started  off,  walk- 
ing slowly.  Finally,  they  reached  another  divide,  and  beyond  it  was 
a  big  river  with  thick  timber  and  broad  valleys.  After  quenching  their 
thirst  they  waded  the  river  and  landed  by  a  big  tipi,  well  decorated 
and  standing  just  at  the  edge  of  the  timber.  This  woman  took  the 
man  inside  and  both  seated  themselves  on  a  good  bed.  Night  came  on 
and  both  retired. 

Early  in  the  morning,  the  wife  got  out  of  bed  and  went  out  and 
grazed  as  usual,  becoming  a  buff'alo  cow  The  husband,  who  was  yet 
in  bed  finally  awoke,  looked  and  felt  for  his  wife,  but  the  tipi  had  again 
disappeared  with  the  wife.  He  at  once  got  up  from  the  bed  (buffalo 
wallow)  and  advanced  somewhat  toward  the  cow.  The  cow,  hearing 
footsteps,  turned  around  to  him  and  became  a  real  woman  again. 

"Say,  my  man,  come  to  me,  let  us  continue  our  journey,"  said  she. 
walking  off  slowly,  "When  we  get  to-  that  big  divide,  and  beyond  it, 
we  shall  see  a  big  river,  with  thick  timber,  and  the  scenery  will  be 
grander."  "Good!  Good!"  said  the  husband,  taking  the  lead.  To 
the  surprise  of  the  husband,  he  saw  a  hazy  atmosphere  in  the  river 
bottom,  and  a  white  spectacle  beyond  the  river.  After  quenching  their 
thirst,  they  waded  across  the  river  and  came  to  a  big  camp-circle, 
illuminated  just  after  sunset.  The  woman  knew  that  it  was  her 
father's  tipi  and  said  to  her  husband  as  they  both  came  within  a  short 


Oct.,  1903.       Arapaho  Traditions — Dorsev  and  Kroeber.       407 

distance  of  the  main  camp-circle,  "Now,  my  man,  I  want  you  to  be  very 
quiet.  You  may  go  ahead,  and  I  will  follow  your  footsteps,  but  we 
will  be  in  one  blanket  or  robe,  so  that  we  may  appear  to  others  as  one 
person  going  to  my  father's  tipi,"  and  she  then  threw  her  robe  over  him. 
Reaching  the  'tipi,  she  pushed  him  forward  toward  the  door  and  entered 
with  him. 

The  father,  lying  on  the  bed,  crossed  his  legs  and  perhaps  was 
waiting  for  his  food.  "Well,  I  am  glad  to  see  you,  daughter.  Who  is 
this  with  you  ?''  said  he.  "He  is  my  husband,  father,"  said  she,  standing 
by  the  fire,  while  her  husband  took  a  seat  on  one  side.  "Good !  I  am 
so  happy  to  have  a  son-in-law.  Let  hinr  be  seated  comfortably,"  said 
he  to  his  daughter.  "What  does  your  husband  eat?"  said  the  old  man. 
"My  father,  let  me  tell  you  plainly  that  he  eats  our  flesh,"  said  she. 
Just  at  this  time  two  little  boys  came  in  and  sat  by  the  kettle  which 
had  some  stock  or  soup  in  it.  These  little  boys  were  dipping  their 
food  into  this  soup.  "If  that  is  the  case,  you  may  kill  one  of  these  boys, 
and  boil  him  for  his  meal,"  said  he  to  his  daughter.  So  she  took  a 
club  and  knocked  him  dead.  "Now  my  dearMaughter,  be  careful  in 
skinning  his  hide,  and  lay  it  aside  in  a  heap,"  said  the  father.  These 
boys  were  two  yellow  calves,  brothers-in-law  to  the  new  husband. 
When  this  calf's  yellow  hide  was  thrown  in  a  heap,  it  became  a  live  ani- 
mal again.  The  young  wife  then  cooked  the  beef  and  gave  it  to  her 
husband.  His  brothers-in-law  were  killed  from  time  to  time  for  his 
food,  but  made  alive  again. 

For  some  reason  the  new  husband  was  not  permitted  to  go  out 
alone,  but  his  wife  would  take  him  out  when  there  was  urgent  need. 
One  day  the  father  told  his  daughter  to  keep  her  husband  inside  for 
a  cc^rtain  length  of  time,  for  that  day  there  wag  to  be  a  round-up 
of  game  into  the  camp-circle.  "Tell  him  that  everybody  will  have 
to  receive  the  blessing,"  said  the  father.  Three  times  this  occasion 
took  place  a  short  distance  from  the  camp.  During  all  that  time,  the 
daughter  kept  her  husband  inside  and  permitted  him  to  go  out  only 
when  there  was  urgent  need.  On  the  fourth  day,  the  father  cau- 
tioned his  daughter  again,  for  this  was  to  be  a  great  day. 

After  all  the  people  had  gone  away,  the  husband  took  an  awl 
and  pierced  the  tipi  by  the  door  and  peeped  out.  To  his  surprise, 
he  saw  a  vast  multitude  standing  in  two  rows,  from  a  black  cotton- 
wood  snag.  Close  to  this  burnt  snag  there  stood  a  man  with  a  big 
club,  ready  to  strike.  Looking  through  the  hole  again,  he  saw  a  man 
striking  this  snag  with  a  big  club.  As  he  struck  it,  there  came  out 
people  from  the  base  of  the  snag.     At  the  first  stroke  there  came  out 


4o8        Field  Columbian  Museum — Anthropology,  Vol.  V. 

a  person  with  a  cut  nose.  He  ran  at  full  speed  between  the  lines. 
After  an  immense  number  of  human  beings  had  come  out  into  the 
camp-circle  and  become  victims,  the  person  with  the  cut  nose  returned 
and  went  into  the  butt  of  the  snag.  These  human  beings  were  chased 
throughout  the  camp-circle  and  slaughtered  for  food. 

The  husband,  seeing  what  took  place  outside,  remained  in  the 
tipi,  and  thought  of  the  unmerciful  slaughter.  After  some  time  had 
elapsed,  he  told  his  wife  that  he  wished  to  request  the  people  to  allow 
him  some  day  to  call  for  a  general  round-up  of  game,  and  if  it  was 
satisfactory  with  all,  to  let  him  know  soon.  One  day  the  wife  went 
to  her  father  and  stated  the  request  openly.  "You  may  tell  your  hus- 
band that  he  is  at  liberty  to  do  that,  but  let  him  designate  the  day," 
said  the  father.  "My  father  says  that  you  can  do  that,  but  you  should 
first  designate  the  day,"  said  the  wife.  This  wife  was  then  pregnant. 
"Well  then,  you  may  go  back  and  tell  him  that  I  want  to  do  the  act 
to-morrow,"  said  he,  in  good  spirits.  He  then  made  a  bow  of  the 
last  rib,  with  four  arrows,  two  of  which  were  painted  red  and  the 
others  black,  while  his  wife  went  to  the  father  to  name  the  day. 
"My  husband  says  that  he  will  be  on  the  ground  to-morrow,  at  a  con- 
venient place,"  said  she.  "All  right.  Then'  we  shall  witness  the  occa- 
sion," said  the  father,  who  had  just  eaten  his  meal  of  human  flesh. 

The  husband  instructed  his  wife  to  make  a  nice,  delicious  pemmi- 
can  out  of  his  brother-in-law's  flesh  and  have  it  ready  soon  "You 
may  all  know  that  my  son-in-law  will  call  forth  a  general  round-up 
to-morrow,"  said  the  father-in-law,  by  announcement.  This  an- 
nouncement spread  among  the  people,  and  they  wondered  what  the 
son-in-law  would  do.  After  the  wife  had  prepared  the  pemmican, 
she  gave  birth  to  a  -boy. 

The  husband  went  out,  carrying  his  bow  with  four  arrows,  also  a 
cake  of  delicious  pemmican  in  a  bladder  bag.  All  the  people  got  out 
and  saw  him  going  to  the  black  snag.  Reaching  the  burnt  snag, 
he  picked  up  a  big  stick  and  laid  down  his  bow,  arrows  and  pemmican 
on  the  ground.  The  people  from  the  camp  were  lined  up  ready  to 
receive  the  blessing  and  have  a  big  slaughter  again.  Advancing 
toward  the  snag  he  struck  it  with  all  his  strength  and  might.  At 
the  first  stroke  there  came  cut  a  person  with  a  cut  nose,  running  at 
full  speed  toward  the  slaughter  place.  The  husband,  seeing  that 
great  wrong  was  being  done  by  this  cut  nose,  struck  the  snag  continu- 
ously, and  a  vast  number  of  human  beings  came  out  from  the  butt  of  the 
snag.  The  person  with  the  cut  nose  had  returned  to  the  burnt  snag 
and  was  about  to  enter,  when  the  husband  cried  out,  ''Are  you  the 


i££^aiik.^^_BiiKa>_a.Maiafl^MflBSlh«KBaa^B^^^^^Mn^teMaHa^^^Hl_iiM^MHiflmiiiHMrt^^ 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       409 

person  who  commits  this  wrong  against  my  people !"  striking  him  dead. 
He  then  cried  out  to  those  who  were  about  to  be  slaughtered  and  said, 
"All  of  you,  ccme  back,  for  here  is  the  specimen  of  delicious  food 
which  comes  from  those  people.  Come  quickly  and  taste  the  pemmi- 
can  of  them !"  When  they  heard  him  crying  for  their  deliverance, 
they  halted  instantly  and  returned  to  him,  taking  a  bite  of  the  pem- 
mican.  Thus  the  multitude  running  into  the  corral  was  saved  from 
death.  In  a  short  time,  there  was  a  big  camp-circle  of  human  beings, 
in  which  this  husband  was  a  chief  or  ruler. 

The  other  people,  seeing  what  the  husband  had  done,  became 
enraged.  So  the  people  decided  that  Big-Bull,  or  Lone-Bull,  should 
challenge  the  husband  for  an  exhibition  of  power.  The  winner  was 
to  have  the  ruling  power.  The  young  boy  just  born  to  the  human 
husband  went  and  told  his  father  the  particulars,  saying,  "My  father, 
I  want  you  10  know  this  and  bear  it  in  mind  that  there  are  two  soft 
spots  about  his  body  and  the  rest  is- bones.  They  are  .located  in  front 
below  his  neck  and  at  the  flanks  (at  the  kidneys)."  The  boy  was 
panting  and  occasionally  looking  at  his  relatives.  The  boy  returned 
to  his  relatives  and  played  with  his  companions.  Lone-Bull  sent 
for  the  boy,  and  said  angrily,  "You  may  go  over  and  tell  your  father 
that  I  shall  come  over  for  a  duel.  I  want  him  to  be  on  the  ground, 
ready  to  defend  himself."  So  the  boy  ran  to  his  father  and  told  him 
exactly  what  was  ordered.  The  husband  then  took  his  bow  with  the 
four  arrows  and  walked  to  an  open  space.  Lone-Bull,  seeing  him  on 
the  ground,  started  toward  his  antagonist,  throwing  up  clouds  of 
dust  in  the  air.  The  husband  was  standing  in  a  solitary  position, 
when  Lone-Bull  arrived.  "You  may  know  that  I  have  the  controlling 
power.  So  if  you  possess  such  power,  have  it  ready,  for  when  I  go 
for  any  one  I  hook  and  kill  him  instantly,"  said  Lone-Bull,  pawing 
the  dust  in  the  air.  Lone-Bull  then  made  a  terrific  rush  at  him,  but 
missed  him.  Just  as  Lone-Bull  was  in  the  act  of  hooking,  the  hus- 
band dodged  away  quickly,  placing  himself  at  a  different  spot,  and 
grunted  angrily  at  the  bull.  Lone-Bull  then  circled  about  and  pawed 
the  dust  in  the  air,  much  enraged.  He  then  made  another  terrific 
rush  at  the  man,  but  hooked  the  ground,  missing  the  man  completely. 
This  man  grunted  again  and  placed  himself  on  a  different  spot.  Lone- 
Bull,  being  much  enraged,  circled  about,  pawing  and  sending  up  in 
the  air  clouds  of  dust  like  a  rainbow,  and  throwing  up  his  tail  charged 
upon  the  man  again,  but  missed  again.  Again  the  man  dodged  away 
and  landed  on  a  different  spot.  Lone-Bull,  being  much  enraged, 
rubbed  his  nose  on  the  ground,  taking  deep  snorts  and  pawing,  which 


4IO        Field  Columbian  Museum — Anthropology,  Vol.  V. 

sent  clouds  of  dust  high  in  the  air,  and  bellowing-  tremendously, 
slowly  advancing  and  made  a  sudden  rush  at  the  man,  but  missed  him 
entirely.  The  man  dodged  away  so  quickly  that  the  bull  was  worried. 
The  man  landed  again  on  a  different  spot.  "Now,  man,  you  have 
won  the  day.  Take  a  good  look  at  me,"  said  Lone-Bull,  standing 
in  a  solitary  position. 

The  man  walked  around  and  around  with  his  bow  and  arrows, 
inspecting  his  body  with  wonder.  Stepping  backward,  he  placed  his 
arrow  on  his  bow  and  sent  it  through  Lone-Bull's  breast  at  the  safest 
spot,  which  made  him  jump  about.  Getting  behind  him,  he  placed 
another  arrow  and  sent  it  at  the  flank,  both  arrows  entering  its  body 
and  meeting.  Lone-Bull  then  jumped  about  with  a  deep  grtoan, 
finally  staggered,  vomiting  a  continuous  stream  of.  blood  from  his 
mouth  and  dropped  dead.  The  man  returned  to  the  camp-circle  with 
glory. 

Lone-Bull  fame  to  life  again,  sent  for  the  boy  and  said  to  him, 
"You  may  go  and  tell  your  father  that  we  are  going  to  have  all  the 
calves  collected  at  one  place,  and  if  he  can  find  and  distinguish  you 
from  the  rest,  Jie  shall  win  the  day."  So  the  boy  ran  to  his  father  and 
recited  what  Lone-Bull  had  proposed,  saying,  "Say,  my  father,  when 
you  corfie  to  look  for  me,  bear  in  mind  that  I  shall  move  my  left  ear 
when  you  pass  me."  All  right,  I  shall  remember  that,"  said  the 
father.     The  boy  returned  to  Lone-Bull. 

So  Lone-Bull  called  forth  all  the  yellow  calves  in  one  place. 
It  was  a  hard  task  to  distinguish  one  from  another,  for  they  were  of 
the  same  size  and  color.  The  father  then  went  over  to  the  gathering 
and  began  to  look  for  his  boy.  As  he  passed  his  boy,  he  saw  him 
move  the  left  ear,  but  all  the  rest  would  do  the  same  thing.  For  three 
times  he  walked  around,  looking  for  his  boy,  but  could  not  distinguish 
him  from  the  rest.  At  the  fourth  time  he  went  around  carefully 
and  came  to  his  boy,  who  moved  his  left  ear  and  stopped.  "This 
is  my  boy,"  said  he,  pointing  at  him,  with  a  stick.  "Yes,  that  is  the 
right  one,  and  again  you  win  the  day,"  said  Lone-Bull.  The  father 
returned  to  the  camp-circle  with  glory. 

Lone-Bull  again  sent  for  the  boy  and  said  to  him,  "You  may  go 
to  your  father  and  tell  him  that  there  will  be  a  race  and  if  he  can  out- 
run all  of  us,  the  day  belongs  to  him."  So  the  boy  ran  to  his  father 
and  recited  what  Lone-Bull  had  proposed.  The  boy  returned  to  bis 
relatives. 

So  Lone-Bull  called  forth  all  of  the  buffalo,  old  and  younsr,  to 
come  together  for  a  race.    The  father  came  to  the  spot  and  called  for 


=^=^'  ~    II  iMiB    I  "    "iH— Ti 0~1^^—B"gr[i  liiWja 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       411 

his  boy.  "Grandfather,  I  want  to  make  this  proposition  for  my  dear 
father.  Since  he  has  but  two  legs,  I  will  run  for  him,"  said  the  boy. 
"Well,  it  will  be  all  right  with  me  if  your  father  is  willing,"  said  Lone- 
Bull.  "Say,  father,  you  remain  here,  and  I  will  run  for  you,"  said  the 
boy,  prancing  around.  So  the  father  tied  an  eagle  breath-feather  to 
the  boy's  tail,  and  he  fell  in  line  with  the  rest. 

After  the  singing  of  four  songs,  the  whole  herd  of  buflFalo  started 
to  a  distant  hill,  to  make  a  circuit.  To  the  surprise  of  all,  bulls, 
steers  and  others,  this  bey  was  in  the  lead  in  the  start  and  return.  So 
the  boy  won  the  race  for  his  father.  The  father  then  returned  to  the 
camp-circle. 

"Well,  we  shall  have  to  have  another  plan  to  challenge  him,"  said 
Lone-Bull  to  the  others.  So  he  sent  for  the  boy  and  said  to  him, 
"You  may  go  to  your  father  and  tell  him  that  there  will  be  dancing, 
for  four  days  and  nights  and  if  he  can  dance  continuously  without 
sleeping,  he  will  win  the  day  for  good,"  said  Lone-Bull.  So  the  boy 
ran  to  his  father  and  recited  what  Lone-Bull  had  proposed.  "All 
right,  I  shall  try  and  dance  to  the  finish  with  them,"  said  he,  starting 
off  to  the  place.    The  boy  ran  back  to  his  relatives. 

So  Lone-Bull  called  forth  the  buffalo  herd  for  the  dance.  After 
the  buffalo  had  placed  themselves  in  proper  places  according  to  age 
and  rank  the  dancing  began.  Before  the  dance  began,  the  father  of 
the  boy  had  fastened  four  small  turtles' to  Calf-Boy's  feet,  just  like 
shoes, — for  Calf- Boy  had  obtained  permission  to  dance  in  place  of  his 
father.  The  ceremony  was  in  full  blast  for  three  days  and  nights, 
and  the  animals  were  sinking  into  the  ground  about  shoulder  deep, 
but  Calf-Boy  was  dancing  on  solid  ground  at  this  time,  while  the  ani- 
mals were  getting  very  tired.  On  the  morning  of  the  third  day,  most 
of  the  animals  had  fallen  asleep  in  standing  position  in  the  sunken 
holes.  By  evening,  the  dance  was  over  and  the  buflFalo  had  dis- 
persed. Calf-Boy  did  not  sink  in  the  ground,  therefore  it  was  a 
victory  for  the  father. 

Then  said  Lone-Bull,  still  sitting  on  the  ground,  while  the  others 
were  gradually  being  dispersed,  "This  day  belongs  to  your  father. 
You  may  go  over  and  inform  him  that  hereafter  we  shall  be  harm- 
less to  his  fellow-men ;  that  our  flesh  shall  be  his  subsistence  here- 
after; we  shall  roam  on  broad  prairies,  among  the  hills  and  moun- 
tains ;  that  we  shall  protect  ourselves  by  hearing  and  by  smell  of  his 
approach  to  kill  us,  and  run  away.  But  wherever  we  may  go,  either 
at  night  or  by  day,  we  will  carry  our  heads  downward,  and  if  there 
should  be  any  murderer  in  the  party  after  us,  we  shall  be  out  of  his 


412        Field  Columbian  Museum — Anthropology,  Vol.  V. 

reach.  You  may  know  that  in  order  to  remedy  this  the  murderer 
is  to  eat  a  piece  of  human  flesh ;  then  we  shall  be  at  close  range." 

Lone-Bull  continued,  '"Say,  boy,  you  may  go  over  to  your  father 
and  ask  him  what  he  thinks  I  ought  to  have  for  my  backbone  ?"  So  the 
boy  ran  quickly  to  his  father  and  said,  "Father,  my  grandfather  "wants 
to  know  what  he  ought  to  have  for  his  backbone."  standing  before  his 
father.  His  father  reached  to  his  lean-back  and  took  out  a  handsome 
war  bonnet,  and  said,  "Take  this  and  give  it  to  him.''  The  boy  ran, 
carrying  it  to  his  grandfather,  and  gave  it  to  him.  'Thank  you,  my  dear 
grandchild,"  said  Lone-Bull. 

"Now  go  over  again  and  ask  him  what  I  should  have  for  my 
tongue  ?"  said  Lone-Bull.  The  boy  ran  over  to  his  father  again,  and  as 
he  stood  before  his  father,  said,  "My  grandfather  wants  to  know  what 
he  should  have  for  his  tongue."  Reaching  for  the  medicine  case  he 
pulled  out  an  eagle  feather,  one-of  the  middle  ones,  and  said,  "Take  this 
and  give  it  to  him."  So  the  boy  ran,  carrying  it  to  Lone-Bull,  and  gave 
it  to  him.    "Thank  you,  my  dear  grandchild,"  said  he. 

"Now,  please  go  over  to  him  and  ask  him  what  I  should  have  for 
my  eyes?"  said  he.  The  boy  ran  back  and  said  to  his  father,  "My 
grandfather  wants  to  know  what  he  should  have  for  his  eyes."  So 
the  fatfier  went  out  of  his  tipi  and  brought  in  two  pieces  of  hail,  and 
said,  "Take  these  and  give  them  to  him."  The  boy  took  them  and 
carried  them  both  to  Lone-Bull.  "Thank  you,  my  dear  grandchild," 
said  he, 

"Now,  my  dear  boy,  can  you  go  back  to  your  father  and  ask  him 
what  I  should  have  for  my  heart  ?"  said  Lone-Bull.  Calf-Boy  ran  to  his 
father  and  standing  panting  before  him,  said,  "Say,  father,  I  am  here 
again.  Grandfather  wishes  to  know  what  he  should  have  for  his  heart." 
So  the  father  went  >out  of  his  tipi  to  the  river,  and  brought  in  a  small 
air  sack  (from  a  vine  which  grows  on  willows  and  cotton  woods)  and 
said,  "Take  this  over  and  give  it  to  him."  So  the  boy  took  it  and  car- 
ried it  to  him.  "Thank  you,  grandchild,"  said  Lone-Bull.  "You  are 
such  an  industrious  little  boy  that  I  am.  proud  of  you." 

"Go  over  again  and  ask  your  father  what  I  should  have  for  my 
lungs?"  said  Lone-Bull.  The  boy  ran  back  to  his  father  and  said,  "Say, 
grandfather  wants  to  know  what  he  ought  to  have  for  his  lungs."  The 
father  then  stepped  out  and  went  to  the  river  and  brought  in  "water 
foam"  and  said,  "Take  this  over  and  give  it  to  him."  So  the  boy  took 
it  carefully  and  carried  it  easily  and  gave  it  to  Lone-Bull.  "Thanks! 
Thanks !  my  dear  boy,  I  am  sure  I  could  not  get  a  better  errand  boy 
than  you,"  said  Lone-Bull,  smacking  his  lips. 


iaja/mssasak 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       413 

'*Now,  dear  boy,  will  you  go  over  again  and  ask  your  father  what 
I  should  have  for  my  horns?"  Again  the  boy  ran  back  and  said,  "Say, 
father,  my  grandfather  sends  me  again  to  ask  you  what  he  ought  to 
have  for  his  horns."  Reaching  for  the  square  rawhide  feather-case,  he 
pulled  out  two  wing  feathers  from  the  shoulder,  and  said,  'Take  these 
and  give  them  to  him."  So  the  boy  took  them  and  carried  them  over  to 
■  Lone-Bull.  "Good !  Good !  I  am  very  much  obliged  to  your  father." 
said  Lone-Bull,  moving  a  little. 

"Now,  dear  boy,  will  you  go  over  again  and  ask  your  father  what 
I  ought  to  have  for  my  larynx  ?"  said  Lone-Bull.  The  boy  ran  over  to 
his  father  and  in  plain  voice  said,  "Say,  father,  my  grandfather  wants 
to  know  what  he  should  have  for  his  larynx."  The  father  reached  for 
his  medicine  bag  or  pouch,  took  out  a  moon-shell  and  said,  "Take  this 
over  and  give  it  to  him."  This  boy  took  it  and  carried  it  over  to  him. 
"Thank  you,  dear  grandchild,  that  is  good,"  said  he.    ' 

"Now,  dear  boy,  will  you  go  over  again  and  ask  your  father  what 
I  should  have  for  my  intestines  ?"  said  Lone-Bull.  So  this  boy  ran  back 
to  his  father  and  said,  "Say,  my  dear  father,  I  came  back  to  ask  you 
what  my  grandfather  should  have  for  his  intestines."  The  father 
reached  behind  his  bed  and  pulled  out  a  Mexican  blanket,  and  said, 
"Take  this  over  and  give  it  to  him."  "Thank  you,  my  dear  boy,"  said^ 
Lone-Bull. 

"Now-,  my  dear  grandchild,  I  want  you  to  go  and  ask  your  father 
w^ha*-  I  ought  to  have  for  my  gullet?"  said  he.  So  the  boy  ran  to  his 
father  and  standing  before  his  father,  said,  "Say,  father,  my  grand- 
father wants  to  Jcnow  what  he  should  have  for  his  gullet."  The  father 
reached  around  his  willow  lean-back  and  h.-inded  the  boy  a  straight  pipe, 
and  said.  "Take  this  over  and  give  it  to  him."  So  the  boy  took  the 
straight  pipe  and  carried  it  over  to  Lone-Bull.  "Thank  you,  my  dear 
grandchild,"  said  Lone-Bull,  as  he  swallowed  his  saliva. 

"Now.  grandchild,  will  you  go  back  and  ask  your  father  what  I 
should  have  for  my  tail?"  said  Lone-Bull.  The  boy  ran  back  to  the 
father  and  said.  "I  am  here  again  on  an  errand  for  grandfather.  What 
shall  my  grandfather  have  for  his  tail?"  said  the  boy,  standing  before  his 
father.  The  father  then  reached  for  his  feather-case  and  took  out  an 
eagle  breath-feather  and  said,  "Carry  this  over  to  him."  So  the  boy  took 
it  and  held  it  gracefully  and  carried  it  to  him.  "Thank  you,  my  dear 
child,  you  are  so  kind  to  me."  said  Lone-Bull. 

"Now,  dear  child,  I  want  you  to  go  back  to  your  father  and  ask 
him  what  I  should  have  for  my  small  intestines?"  said  he.  So  the 
boy  ran  over  to  his  father  and  said,  "Say !  listen,  father,  my  grandfather 


414        Field  Columbian  Museum — Anthropology,  Vol.  V. 

wants  to  know  definitely  what  he  should  have  for  his  small  intestines." 
So  the  father  went  out  of  the  tipi  and  brought  in  a  small  water-snake 
and  said,  "Take  it  over  and  give  it  to  him."  The  boy  took  the  snake  and 
carried  it  over  to  him.    "Thank  you,  dear  boy,"  said  Lone-Bull. 

"Now  I  Want  you  to  go  over  and  ask  your  father  what  I  should 
have  for  my  kidneys?"  said  Lone-Bull.  So  the  boy  ran  back  to  his 
father  and  stood,  saying,  "My  grandfather  wishes  to  know  what  he 
should  have  for  his  kidneys."  So  his  father  went  out  to  the  mountains 
and  brought  in  two  red  stones  and  said,  "Take  these  over  and  give 
them  to  him."  The  boy  ran  back  with  the  stones  and  delivered  them 
to  him.    "Thanks  !    Thanks  !    You  are  a  good  boy,"  said  Lone-Bull. 

"Now,  my  dear  boy,  I  want  you  to  go  over  to  your  father  and  ask 
him  what  I  ought  to  have  for  my  liver?"  said  Lone-Bull.  The  boy  ran 
to  his  father  and  said,  "I  am  here  again  on  an  errand.  My  father, 
please  listen  to  me.  Grandfather  wants  to  know  what  he  should  have 
for  his  liver."  The  father  then  went  out  and  brought  in  a  big  mush- 
room and  said,  "Take  this  over  and  give  it  to  him."  The  boy  took  it 
and  carried  it  to  him.  "Thank  you,  my  dear  boy,  I  am  sure  that  there 
can  be  no  better  errand  boy  than  you."  said  Lone-Bull. 

"Go  over  to  your  father  and  ask  him  what  I  should  have  for  my 
brain  r*"  said  he.  So  the  boy  ran  back  to  his  father  and  asked,  "Oh, 
father,  will  you  please  tell  me  what  my  grandfather  should  have  for  his 
brain?"  The  father  then  went  out  to  the  foot  of  a  steep  precipice  and 
brought  in  some  white  clay  lime,  and  said.  "Here,  my  dear  boy,  take  this 
over  and  deliver J;o  him."  So  the  boy  took  it  carefully  and  carried  it 
over  to  him.    "Well,  I  am  so  glad  to  get  the  right  kind,"  said  he. 

"Now,  dear  grandchild,  can  you  go  back  and  ask  your  father 
what  I  should  have  for  my  blood?"  So  ihe  boy  ran  back  to  his  father 
and  said.  "Say !  father,  my  grandfather  wants  to  know  what  he  should 
have  for  his  blood."  So  the  father  got  a  pail  of  water  and  threw  some 
red  paint  in  it  and  mixed  it  well  and  said,  "Take  this  pail  of  red  water 
and  give  it  to  him."  The  boy  then  took  it  and  carried  it  over  to  him. 
'Oh!  that  is  good,  I  thank  you  for  it,  my  dear  grandchild."  said  Lone- 
Bull. 

"Now  I  want  you  to  go  over  again,  my  good  boy  and  ask  him  what 
I  should  have  for  my  bronchial  tube?"  said  Lone-Bull.  The  boy  then 
ran  over  to  his  father  and  asked  him,  saying,  "Say,  my  father,  will  you 
please  tell  me  what  my  grandfather  should  have  for  his  bronchial  tube  ?" 
The  father  then  reached  behind  his  lean-back  and  handed  over  to  the 
boy  a  nice  flute,  and  said,  "Take  this  over  and  deliver  it  to  him."    The 


Oct.,  1903.       Arapaho  Traditions — Dorsev  and  Kroeber.       415 

boy  then  took  the  flute  and  carried  it  over  to  his -grand father.  "Thank 
you,  my  dear  boy,''  said  he. 

"Now  I  want  you  to  go  over  and  ask  your  father  what  I  should 
have  for  my  teeth?"  said  Lone-Bull.  So  the  boy  ran  back  to  his  father 
and  asked  him.  '  Grandfather  wants  to  know  what  he  ought  to  have 
for  his  teeth,"  said  the  boy.  So  the  father  took  out  from  his  wife's  soft 
bag  some  elk  teeth  and  said  to  the  boy,  "Take  these  over  and  deliver 
them  to  him."'  So  the  boy,  feeling  very  happy,  took  them  carefully  and 
carried  them  to  him.  "Thank  you,  my  dear  boy ;  I  didn't  think  that  you 
could  supply  the  demand,"  said  Lone-Bull. 

"Well,  dear  grandchild,  I  want  you  to  go  over  and  ask  your  father 
what  I  should  have  for  my  hoofs  ?"  said  he,  as  he  moved.  The  boy  then 
ran  to  the  father  and  said,  "Oh!  father,  listen  to  me!  Grandfather 
wants  to  know  what  he  should  have  for  his  hoofs."  So  the  father 
went  out  to  the  foot  of  the  mountain  and  brought  in  eight  black  stones 
and  said  to  the  boy,  "Now,  son,  take  these  over  and  give  them  to  him." 
So  the  boy  placed  the  stones  in  a  small  sack  or  bag  and  carried  them 
to  him.  "Here  are  all  the  stones  for  your  hoofs,"  said  the  boy.  "Thank 
you,  dear  grandchild ;  remember  me  all  the  time,"  said  Lone-Bull. 

"Now  will  you  please  go  over  and  ask  your  father  what  I  should 
have  for  my  shoulder-blades  ?"  said  he.  So  the  boy  ran  back  to  his  father 
and  standing  before  him,  still  panting,  said,  "Grandfather  would  like 
to  know  what  he  ought  to  have  for 'shoulder-blades."  The  father 
reached  behind  the  lean-back  and  pulled  out  a  whole  eagle  tail  (feathers) 
and  handed  it  to  the  boy,  saying,  "Take  these  over  and  give  them  to 
him.  Be  sure  and  be  careful  with  them."  Calf-Boy  then  took  the  bunch 
of  feathers  and  carried  them  to  the  grandfather.  "Grandfather,  here 
is  a  beautiful  eagle  tail  for  your  shoulder-blades,"  said  the  boy.  "Well  I 
Well !  grandchild,  what  a  faithful  boy  you  are,"  said  Lone-Bull,  looking 
back  for  the  position  of  the  tail. 

"Now,  dear  child,  I  want  you  to  go  over  again  and  ask  your  father 
what  I  should  have  for  my  ribs?"  "All  right,"  said  the  boy,  running 
to  his  father.  "Say,  father,  I  am  here  again  on  an  errand.  Grandfather 
wishes  to  know  what  he  should  have  for  his  ribs,"  said  the  boy.  So  the 
father  reached  for  his  feather-case  and  pulled  enough  wing  feathers  of 
the  eagle,  and  handed  them  to  his  son,  saying,  "My  son,  take  these  over 
and  deliver  them  to  him,  and  be  careful  not  to  lose  any."  So  the  boy 
took  them  and  ran  back  to  his  grandfather,  saying  as  he  stood  before 
him,  still  panting  from  running,  "Here  are  the  wing  feathers  which  my 
father  sent  for  your  ribs."     "Thank  you,  dear  grandchild.  I  am  so 


4i6        Field  Columbian  Museum — Anthropology,  Vol.  V. 

glad  that  your  father  provides  so  easily  such  things  as  1  have  need  of," 
said  Lone-Bull. 

"Now,  my  dear  grandchild,  will  you  please  go  over  to  your  father 
and  ask  him  what  I  should  have  in  my  body  for  spleen?"  said  Lone- 
Bull.  ''AH  right,"  said  the  boy,  as  he  started  to  his  father.  "Say, 
father,  grandfather  wishes  to  know  what  he  should  have  for  his 
spleen?"  said  the  boy,  standing  before  his  father,  still  panting.  So  the 
father  went  out  to  the  river  and  killed  a  beaver  and  brought  in  a 
beaver's  tail,  and  said  to  the  boy,  "Take  this  over  and  give  it  to  him." 
So  the  boy  took  the  tail  and  carried  it  to  his  grandfather.  "Oh, 
grandfather,  here  is  the  beaver's  tail  which  my  father  sent  you  for 
your  spleen,"  said  the  boy,  taking  a  seat  close  to  him.  "Thank  you, 
dear  grandchild,  you  are  so  kind  and  providing,"  said  Lone-Bull. 

"Now,  my  dear  boy,  I  want  you  to  go  over  again  for  me  and  ask 
your  grandfather  what  I  should  have  for  my  stomach?'  said  Lone- 
Bull.  "All  right !  I  will  go  over  quickly,"  said  the  boy,  starting  off 
on  a  run.  "Say,  father,  listen  to  me ;  grandfather  wants  to  know  what 
he  should  have  for  his  stomach?"  said  the  boy  in  earnestness.  So 
the  father  went  out  of  the  tipi  and  walked  into  the  woods  and  brought 
in  some  cottonwood  bark  and  handed  it  to  the  boy,  saying  in  greater 
earnestness,  "Here,  my  dear  son,  take  these  over  and  give  them  to 
him  "  So  the  boy  took  them  and  carried  them  to  him  and  said  at 
his  ears,  "Oh,  grandfather,  here  are  the  pieces  of  bark  for  your  stom- 
ach." "Thank  you,  my  dear  grandchild,"  said  he,  taking  a  deep 
breath,  at  the  same  time  looking  forward. 

"Now,  my  dear  grandchild,  I  want  you  to  go  back  and  ask  your 
father  what  I  should  have  for  my  spinal  marrow?"  said  Lone-Bull. 
"All  right,  I  shall  do  so,"  said  the  boy,  starting  off  toward  his  father. 
"Oh,  father,  listen,  grandfather  sends  me  over  again.  He  wants 
to  know  what  he  should  have  for  his  spinal  marrow,"  said  the  boy, 
seating  himself  close  to  him.  So  the  father  went  out  into  a  low  val- 
ley and  brought  in  a  long  pith  of  the  sunflower  weed  and  handed 
it  to  the  boy,  saying,  "Now,  dear  son,  take  this  over  and  give  it  to 
him,  but  in  carrying  it,  yc.u  must  guide  your  footsteps,"  said  the 
father.  So  Calf-Boy  took  the  sunflower  carefully  and  started  off 
slowly  toward  his  grandfather.  "Oh,  grandfather !  Here  is  the  sun- 
flower pith  for  your  spinal  marrow,  which  my  father  sends  to  you," 
said  the  boy.  **Good !  Good !  Thank  you,  my  dear  boy,"  said  Lone- 
Bull,  straightening  his  backbone. 

"Now,  my  boy,  I  want  you  to  go  over  and  ask  your  father  what 
I  should  have  for  my  tallow?"  said  Lone-Bull.     "All  right,  I  shall 


■■iniiiiT  "''•ir''-'"TiTr'~"='^^""'-  -"^^^  '  ■^'"^-'-----^^'^^^ — ^---  :^r^..^— ..^.^ 


Oct.,  1903.       Arapaho  Traditions — Dorsey  and  Kroeber.       417 

run  over  quickly,"  said  the  boy,  starting  off  on  a  run.  "Say,  father, 
I  am  here  again  to  ask  of  you.  My  grandfather  wants  to  know 
what  he  should  have  for  his  tallow  or  fat?"  said  the  boy,  still  stand- 
ing before  his  father.  The  father  then  went  out  into  the  woods 
and  brought  quite  a  supply  of  cotton  wood  pith  ajid  handed  it  to  the 
boy,  saying  in  soft  voice,  "Take  this  over  and  give  it  to  him,"  at 
the  same  time  dusting  his  hands.  So  the  boy  took  the  cottonwood 
pith  in  a  sack  and  went  over  to  his  grandfather.  "Oh,  grandfather, 
here  I  am  again.  Take  these  for  your  tallow  or  fat,"  said  the  boy, 
in  pleasing  manner.  "Well,  dear  boy,  I  am  so  proud  of  you,  and  I  thank 
you  much  for  the  article,"  said  Lone-Bull. 

"Now,  dear  child,  will  you  please  run  back  and  ask  your  father 
what  I  should  have  for  my  ears?"  said  Lone-Bull.  "All  right,  I  shall 
run  over  quickly  and  find  it  out  for  you,"  said  the  boy,  starting  off 
on  a  run.  "Say,  dear  father,  I  do  hope  that  you  are  not  impatient, 
for  I  have  something  to  ask  you.  My  grandfather  wants  to  know 
what  he  should  have  for  his  ears,"  said  the  boy,  seating  himself  to 
the  left  of  the  old  man.  The  father  reached  for  his  sacred  rawhide 
bag,  of  somewhat  square  form,  and  pulled  out  two  bear's  ears  and 
handed  them  to  the  boy,  saying,  "Take  these  over  and  deliver  them  to 
him."  So  the  boy  toick  the  ears  and  carried  them  to  him.  "Oh, 
grandfather,  I  have  brought  you  a  pair  of  ears !  Here  they  are,  take 
them,"  said  the  boy,  seating  himself  by  his  grandfather.  "Thanks ! 
Thanks !  I  am  so  glad  to  get  them,"  said  he,  slightly  moving  his 
head. 

"Now,  dear  boy,  I  want  ycu  to  go  over  again  and  ask  your  father 
what  I  should  have  for  my  arm  muscles  ?"  said  Lone-Bull.  "All  right, 
I  shall  run  over  to  my  father  quickly,"  said  the  boy,  starting  off  on  a 
run.  "Father!  Father!  I  am  here  again,  to  tell  you  that  grand- 
father wants  to  know  what  he  should  have  for  his  arm  muscles,"  said 
the  boy.  Reaching  out  for  his  medicine  bag,  the  father  took  out  a  rat- 
tle and  handed  it  to  the  boy,  saying  in  manly  voice,  "Take  this  rattle 
over  to  him."  So  the  boy  took  the  rattle  and  carried  it  to  his  grand- 
father and  said  close  to  his  ears,  "Oh,  grandfather,  I  am  back  again. 
Here  take  this  rattle  for  your  arm  muscles,"  said  the  boy,  seating  him- 
self close  to  the  old  man  and  watching  him  closely.  "I  thank  you, 
dear  grandchild,  for  your  sympathy  and  aid,"  said  Lone-Bull,  mov- 
ing a  little. 

"Now  I  want  you,  dear  child,  to  run  back  once  more,  and  ask 
your  father  what  I  should  have  for  my  hair?"  said  he,  coughing  much, 
at  the  same  time  glancing  around  toward  the  herd.    "All  right,  I  will 


4i8        Field  Columbian  Museum — Anthropology,  Vol.  V. 

run  back  and  find  it  for  you.  I  shall  be  back  soon,"  said  the  boy,  start- 
ing off  briskly  toward  his  father.  "Oh,  dear  father,  I  am  here  again. 
My  dear  grandfather  wants  to  know  what  he  should  have  for  his 
hair  ?"  said  the  boy,  in  a  pleasing  voice.  So  the  father  reached  be- 
hind the  bed  and  pulled  out  a  nice  jet  black  hide  of  a  bear  and  handed 
it  to  the  boy,  saying,  "Take  this  bear's  robe  over  and  give  it  to  him." 
So  Calf-Boy  took  it  and  delivered  it  to  him.  "Oh,  grandfather,  I  am 
here  again.  I  have  brought  over  a  bear's  robe  for  your  hair.  My 
father  told  me  that  was  all  he  could  do  for  you.  So  please  take  it 
for  good,"  said  the  boy. 

Lone-Bull  appreciated  all  that  was  being  supplied,  therefore  his 
entire  body  was  made  up  of  these  articles.  Thus  a  life  was  re- 
versed. 


Other  articles  were  taken  over  to  Lone-Bull  to  make  up  other 
parts  of  his  body,  but  were  not  remembered.  In  the  mouth  of  the 
buffalo  there  are  rows  of  little  protuberances  in  the  lower  and  upper 
jaws,  which  are  said  to  indicate  a  camp-circle. — D. 

Told  by  Little-Coyote.  In  a  Pawnee  tale  of  "  How  the  Buffalo  were  Conquered,"  the  trans- 
formation of  a  buffalo  cow  into  a  woman,  and  vice  versa,  always  takes  place  in  a  buffalo  wallow. 


-'— J*"^" 


•«•«".. 


ABSTRACTS. 

I. — Origin  Myth  (fragmentary). 

Grandfather  sees  Father  [Flat-Pipe]  floating  on  water  on  four  sticks  and 
takes  pity  on  him.  Father  calls  water-fowls  and  tells  them  to  dive  to  find 
dirt.  Some  dive  and  come  out  dead.  Duck  dives,  returns  to  surface  with 
mud.  Father  puts  it  on  pipe,  but  it  is  not  enough.  Turtle  offers  to  try.  He 
comes  up  with  his  feet  closed.  Father  takes  mud  from  his  four  feet  and  puts 
vvith  the  other,  stretching  it  out  to  dry.  When  dry  he  blows  piece  toward  northeast, 
southeast,  northwest  and  southwest.  Rest  he  swings  and  commands  earth  to  come. 
Then  takes  rod  and  motions  over  water  for  rivers.  Where  dirt  is  thickest 
he  causes  mountains.  Father  makes  sun  and  moon  to  represent  man  and 
woman,  then  makes  clay  man  and  woman.  Afterwards  he  causes  trees,  vege- 
tation, animals,  and  birds  to  live.  Man  and  woman  are  then  identical  and  are 
virtuous.  Then  day  and  night,  seasons,  summer  and  winter,  and  that  grass 
shall  be  new  one  season  and  old  one  season  are  commanded,  and  that  there 
shall  be  lodges.  Oldest  was  Sweat-lodge.  Man  and  woman  were  left  as  they 
were  and  all  fruits  grew.  Then  Father  makes  male  and  female  beasts  and 
fowls  and  locates  genital  organs.  Father  says  lodges  and  commands,  shall 
be  made  of  birds,  beasts,  and  fruits,  and  that  animals  shall  be  worthy  to  belong 
to  lodges. — D. 

2. — Origin  Myth  (fragmentary). 

Only  water  on  earth.  Man,  wife  and  boy  floating  on  flat-pipe.  Boy  asks 
father  to  provide  playground.  Calls  water-fowl  and  duck  dives  and  gets 
clay.  Man  makes  clay  and  throws  it  all  around  and  commands  there  shall 
be  dry  land.  Boy  not  satisfied.  Father  send^  turtle  for  more  clay.  Tur- 
tle returns  with  clay  on  four  sides  of  its  body.  Man  scatters  clay  and  makes 
land  as  far  as  they  could  see  horizon.  Boy  satisfied.  Man  takes  pipe  and 
motions  slowly  in  four  directions  and  rivers  and  creeks  are  made.  Man  takes 
duck  and  turtle  and  places  them  on  flat-pipe.    Indian  corn  first  food. — D. 

3. — Origin  Myth  (fragmentary). 

At  the  beginning  everything  is  water.  There  are  only  a  man  and  the 
sacred  pipe.  He  sends  birds  to  dive  to  the  bottom  of  the  water.  All  fail. 
At  last  the  turtle  is  successful.  The  man  takes  a  little  earth  from  it  and  makes 
the  world.  Then  he  makes  two  men  and  two  women,  two  of  them  Indian  and 
two  white.    He  teaches  them  intercourse  and  their  respective  modes  of  life. — K. 

4. — The  Origin  of  Culture. 

Seeking  for  a  dream,  a  man  learns  how  to  kill  buffalo  in  a  surround ; 
also  how  to  catch  and  use  the  wild  horse.  Another  man  makes  the  first  knife 
and  the  first  bow.     Another  man  discovers  how  to  make  fire  with  flints. — K. 

419 


420        Field  Columbian  Museum — Anthropology,  Vol.  V. 

5. — The  Flood. 

A  girl  finds  game  every  morning.  She  hides  at  night  and  sees  a  wart 
come  rolling,  bringing  the  game.  She  flees  with  her  father,  mother,  and 
brother,  leaving  their  moccasins  to  call  the  wart  back.  The  wart  swallows 
their  tent,  but  is  delayed  in  its  pursuit  by  the  moccasins,  which  imitate  the 
people's  voices.  Overtaking  them,  it  successively  devours  the  woman,  the  man, 
and  the  boy.  The  girl  reaches  a  man  cutting  wood,  who  hides  her.  The  wart, 
enraged,  tries  to  swallow  the  man  but  fails.  He  strikes  it  with  his  bow  and 
breaks  it  open.  Then  he  brings  the  boy  to  life  and  marries  the  girl.  In  spite 
of  warning,  the  girl  goes  to  swing  with  his  previous  wife  and  is  drowned  by 
her.  Her  brother  mourns  for  her,  carrying  her  child.  A  water  monster  raises 
her  above  the  water.  Next  day,  when  the  water  monster  raises  her  he  is 
speared  by  a  man  who  hunts  monsters,  and  the  girl  is  rescued  and  revivified 
in  the  sweat-house.  She  then  goes  swinging  with  the  older  wife  and  drowns 
her.  The  waters  rise.  The  people  go  to  the  top  of  a  high  peak.  The  girl's 
brother,  having  painted  himself,  stretches  out  his  feet  and  hands  and  causes 
the  water  to  recede.  Wherever  water  animals  are  left  on  the  land  there  are 
springs  and  bodies  of  water. — K. 

6. — The  flood  and  origin  of  xhe  Ceremonial  Lodge. 

A  girl  finds  game  every  morning.  Hiding,  she  sees  that  a  skull  provides 
food  for  her  famjily.  They  turn  into  geese  and  flee.  The  skull,  starting  in 
pursuit,  is  called  back  by  their  clothes.  After  four  days  it  has  nearly  caught 
them.  By  wishing,  the  girl  successively  causes  a  forest,  a  river,  knives,  and 
paunches,  which  delay  the  skull.  Then  it  draws  in  her  dog,  her  mother,  and 
her  father.  The  girl  reaches  a  man  who  is  making  a  bow.  Upon  her  entreat- 
ies he  hides  her.  When  the  skull  comes,  the  man  causes  it  to  burst,  and  re- 
stores her  father,  mother,  and  dog  to  life.  Then  he  marries  her.  Though 
warned,  she  goes  swimming  with  his  first  wife.  The  old  woman  tries  to  drown 
her,  but  is  drowned  herself.  The  man  in  hunting  shoots  an  arrow  twice,  and  is 
carried  way  by  the  whirlwind.  The  girl  mourns  for  him.  After  four  days 
she  gives  birth  to  a  boy.  After  four  days  he  is  a  young  man.  His  name  is 
Rock,  from  his  father,  a  crystal.  He  gets  his  mother  to  make  turtle  mocca- 
sins for  him.  He  visits  his  grandparents.  By  means  of  his  turtle  moccasins 
he  wins  the  love  of  four  girls.  Bluebird  has  been  killed,  but  is  restored  to 
life  by  his  brother  Magpie.  They  meet  Nih'a^qa",  and  with  him  join  Rock. 
The  water  rises.  The  people  go  on  a  mountain  peak.  Nih'a^ga"  takes  the  best 
place  for  himself.  By  means  of  his  turtle  moccasins  Rock  four  times  causes 
the  water  to  recede.  Then  the  people  enter  a  boat  of  mushrooms  and  cob- 
webs. Rock  and  Nih'a^Qa'^  remain  on  the  mountain.  The  bpat  becomes  soft. 
Rock  asks  the  duck  to  dive  to  the  bottom.  It  fails.  He  changes  his  mocca- 
sin to  a  turtle  and  it  brings  up  a  little  mud,  a  rib.  and  a  bulrush.  By  means  of 
the  rib  Rock  makes  the  world  from  the  mud,  also  the  sky  above.  From  the 
bulrush  he  makes  corn.  Niha^qa'^  goes  to  live  in  the  sky  and  becomes  our 
father.  The  languages  of  the  world  are'  diversified.  The  buflfalo  and  the 
horse  race.  ITie  horse  wins  and  is  used  as  a  domestic  animal,  while  the  bufifalo 
is  hunted.     Rock  throws   a  buffalo  chip  into  the  water  that  people  may  live. 


Abstracts — Dorsey  and  Kroeber.  421 

Nih'a°qa°  throws  a  stone,  and  therefore  people  die.  A  man  who  has  com- 
mitted murder  is  driven  away  by  the  people.  He  cries.  Niha"ga°  comforts 
him.  A  buffalo  cow  appears  to  him.  He  fails  four  times  to  shoot  her.  She 
tells  him  not  to  shoot  her,  and  he  ceases.  A  water  monster  coils  around  his  tent. 
His  wife  gives  it  feathers  and  propitiates  it.  It  allows  itself  to  be  carried  into 
a  spring.  Then  many  buffalo  come  about  the  tent.  The  murderer  kills  many,  and, 
instructed  by  Niha^ga'*,  carries  the  meat  to  the  starving  people  and  feeds  them  in 
the  ceremonial  societies.  Then  he  erects  the  lodge- of  the  oldest  society  and  in- 
structs the  people.  Then  the  other  society  ceremonials  are  made,  followed  by 
the  Buffalo-dance  and  the  Sun-dance. — K. 


7. — Origin  of  Ceremonial  Lodges. 

Man  and  wife  camp  by  river.  Man  goes  after  game,  sees  buffalo  cow. 
Sits  down  to  shoot,  cow  stops  and  looks  at  him.  Cow  tells  man  not  to  shoot, 
as  she  has  something  to  tell  him.  There  shall  be  lodges  for  societies;  they 
shall  be  in  this  order:  The  Thunder-bird.  Lime-Crazy,  Dog-Soldiers,  Buffalo- 
Women's,  Old  Men's  lodge  and  Sweat-lodge.  Man  returns  and  relates  expe- 
rience— D. 

8. — Origin  of  Kit- Fox  and  Star  Lodges.  -  ^ 

Young  boys  leave  camp-circle.  See  chief  skinning  buffalo.  One  boy  takes 
kidney,  another  piece  of  liver.  Chief  takes  kidney  and  liver  away  from  boys 
who  are  about  to  eat  them.  Boy  who  took  kidney  gets  mad  and  strikes  chief 
on  head  with  leg  of  buffalo  and  kills  him.  Boys  run  to  camp  and  are  chased 
b>  hunters,  who  surround  lodge  where  boy  who  killed  chief  took  refuge. 
Small  whirlwiind  comes  and  circles  about  tipi.  Boy  reappears  and  cloud  of 
smoke  goes  up  to  sky.  Afterward  they  see  boy  with  yellow  calf  going  from 
them  and  they  make  charge  for  him.  They  cannot  overtake  boy  and  at 
last  he  disappears  and  they  see  coyote  running.  They  return  home.  Five 
years  afterwards  boy  comes  upon  hunting  camp  and  there  meets  his  partner, 
boy  who  had  taken  piece  of  liver.  He  calls  him  to  break  up  camp  and  go  and  tell 
chief  he  wants  to  see  him.  Chief  goes  and  meets  him  coming  from  sunset, 
carrying  under  his  arm  kit-fox  hide.  He  wears  white  robe  and  body  is  painted 
yellow.  Chief  goes  home  and  boy  follows  him.  but  switches  around  and  comes 
up  from  sunrise  on  buckskin  horse.  His  body  is  painted  yellow,  face  yellow, 
forehead  red,  red  streak  from  eyes,  chin  green.  On  scalp-lock  was  kit-fox 
hide.  Carries  bow  and  lance,  with  feather  pendants  on  bow.  He  gallops  from 
north  to  south  twice,  then  comes  from  south  to  north,  riding  gray  horse,  twice. 
Horn  bonnet  has  long  fringed  pendants,  quilled  in  yellow  color.  His  face  is 
painted  yellow,  forehead  green,  with  perpendicular  black  streak  down  face, 
like  Coyote.  These  two  appearances  at  rising  of  sun  originate  Kit- Fox  and 
Star  societies. — D. 

9. — Origin  of  the  Ceremonial  Lodges. 

A  man  who  lives  alone  fails  four  times  to  shoot  a  buffalo.  It  gives  him 
the  buffalo  and  the  ceremonial  lodges  for  the  people. — K. 


422         Field  Columbian  Museum — Anthropology,  Vol.  V. 

10. — Lime-Crazy. 

Big-Chief  of  camp-oircle  has  lazy  brother.  People  ridicule  him.  Big- 
Chief  feels  insulted,  tells  brother  to  be  more  particular,  to  get  acquainted  with 
women.  One  morning  brother  dresses  carefully  and  goes  to  river.  Two 
joung  women  come,  he  asks  for  drink,  and  persuades  one  to  go  with  him. 
Often  seen  on  hill-tops.  Entices  women  into  brush.  People  complain,  but  as 
his  brother  is  Big-Chief,  nobody  molests  him.  People  go  to  Big-Chief  and 
ask  him  to  expel  young  man.  Big-Chief  tells  people  to  do  as  they  like. 
They  take  him  to  deep  river,  bind  his  hands  and  throw  him  into  deep  water. 
He  comes  out  of  water  and  walks  away.  They  catch  him  again,  bind  his  hands 
and  tie  a  heavy  stone  to  him  and  throw  bim  into  deep  water.  Again  he  es- 
capes and  returns  to  annoy  wives  of  head  men  and  warriors.  Big-Chief  deter- 
mines to  get  rid  of  brother  and  become  sole  chief.  Asks  brother  to  go  hunting. 
They  go  and  Big-Chief  kills  fat  buffalo.  He  tells  brother  to  watch.  Breaks 
twig  of  tree  and  gives  it  to  brother  to  drive  away  flies  from  meat.  Young 
man  walks  around  from  right  to  left,  driving  flies.  Big-Chief  tells  him  to 
do  so  till  he  returns  with  dogs.  Big-Chief  does  not  return,  but  brother  keeps 
•on  walking  around  driving  flies  away.  After  lapse  of  three  or  four  years  peo- 
ple think  young  man  is  dead  and  begin  to  abuse  Big-Chief's  authority.  They 
take  his  dogs,  tipi,  everything — tell  him  to  go  outside  camp-circle  and  remain 
^  there,  that  he  is  no  longer  a  chief.  Wife  asks  Big-Chief  to  search  for  brother. 
On  reaching  place  they  only  see  top  of  brother's  head  and  branch  which  he.  is 
«till  waving.  Big-Chief  tells  him  to  come  out  of  ground,  but  he  refuses,  as  he 
was  told  to  drive  flies  away.  Bag-Chief  returns  home.  Fourth  time  Big-Chief 
and  wife  go  to  brother.  They  tell  him  of  their  poor  condition  and  ask  him  to 
leave  pit.  Young  man  jumps  out  and  all  start  for  camp-circle.  Young  men 
are  dancing  in  tipi.  Young  brother  has  lean-back  club-board  when  he  came 
out  of  pit.  He  tells  sister-in-law  to  take  board  to  tipi  and  tell  dancers  he  has 
returned.  She  tells  young  man  outside  of  tipi,  who  says  they  do  not  want  to 
hear  of  him,  and  sends  her  away.  Brother-in-law  tells  her  to  take  club-board 
in  to  dancers  and  tell  them  of  his  return.  She  goes  into  tipi,  but  they  call  her 
crazy  and  tell  her  to  go  home.  Brother-in-lajv  sends  her  again,  but  men  hit 
her  with  tallow,  greasing  her  dress.  She  tells  brother-in-law  and  they  go 
there  together.  The  men  call  her  a  liar  when  she  again  says  her  brother-in- 
law  has  returned,  and  just  then  Lime-Crazy  steps  in,  carrying  clu'b-board.. 
He  makes  men  sit  in  row  with  legs  to  fire  and  tells  sister-in-law  to  strike 
shin  bones  of  young  men,  which  woman  does.  Lime-Crazy  and  sister-in-law 
then  return  to  tipi  and  get  what  they  need.  Big-Chief  and  wife  do  as  they  are 
told  and  soon  have  plenty  of  everything.  Tliey  live  happy  and  are  treated  • 
respectfully  by  the  people,  but  people  still  have  prejudice  against  Lime-Crazy. 
Three  young  men  persuade  him  to  go  out  for  hunt.  They  come  to  big  river  and 
tell  Lime-Crazy  that  across  river  are  some  eagles'  nests.  They  make  boat 
and  cross  river,  and  after  searching  for  eagles  the  young  men  recross  river, 
leaving  Lime-Crazy  behind.  Lime-Crazy,  well  supplied  with  eagle  feathers, 
seeks  his  companions,  but  finds  he  is  deserted.  Wandering  along  bank  of 
river  he  hears  swift-hawk  talking  to  him.  telling  him  to  go  up  river  to  grand- 
father, Father-of-Waters,  Hinchabeet,  who  would  pack  him  across,  but  he  is 
to   put   bunch   of   eagle   feathers    on    his   head  and   when   something  occurs  at 


Abstracts — Dorsey  and  Kroeber.  423 

middle  of  river,  he  must  blow  bone  whistle  and  make  sudden  leap  in  air,  after 
tying  last  bunch  of  feathers.  This  happens  and  Lime-Crazy  blows  whistle,  he 
leaps  straight  up  in  river  and  water  follows  him.  He  touches  sky  and  lands 
on  hill -top.    Water  finally  recedes  and  man  gets  back  to  camp-circle. — D. 

II. — Lime-Crazy. 

A  younger  brother  is  inactive  and  untidy.  His  older  brother,  a  chief, 
urges  him  to  become  different.  Then  the  young  man  makes  love  indiscrimi- 
nately and  his  ol^er  brother  has  to  pay  large  fines.  He,  resolves  to  destroy 
liim  and  abandons  him  on  the  hunt.  Being  punished  by  the  people,  he  tries 
to  induce  the  younger  brother  to  return,  but  fails.  His  wife  succeeds.  The 
old  men  abuse  her  for  announcing  that  her  brother-in-law  has  returned.  The 
young  man  appears  and  punishes  them.  He  restores  his  older  brother  to  chief- 
tainship and  wealth.  The  older  brother  abandons  him  again,  but  the  young 
man  is  instructed  by  a  hawk  how  to  cross  a  river  on  a  water  monster's  back,  and 
returns  home.     He  is  finally  lost  in  a  snow  storm. — K.  . 

12. — Origin  of  the  Buffalo  Lodge. 

Near  big  camp-circle  herd  of  buffalo  surrounded.  Small  herd  trying 
to  escape  is  led  by  swift  young  steer.  Steer  attracts  attention  of  woman,  who 
says  she  wishes  she  could  marry  him.  Steer  understands.  She  repeats  wish. 
Steer  again  hears.  Chase  ended,  steer  goes  back  into  big  herd.  Mother  boil- 
ing bones  for  tallow  calls  daughter  (just  married)  to  go  after  water.  She 
starts  without  robe.  Beautiful  young  man  comes  from  bush,  reminds  girl  of  admi- 
ration for  young  steer  and  tells  her  he  is  animal.  Girl  admits  she  said  she  wished 
she  could  marry  him.  They  start  off  togeJ:her  and  follow  creek,  near  mouth  of 
which  is  scabby  bull.  Young  man  addresses  Scabby-Bull  as  father  and  asks  if 
he  can  produce  things  needed  by  his  daughter-in-law.  Scabby-Bull  tells  her 
to  close  her  eyes  and  then  vomits  out  buckskin  dress  and  many  other  articles 
of  wearing  apparel.  Young  girl  dresses  up  in  them  and  looks  very  attractive. 
They  cross  creek  and  travel  on.  They  halt  at  small  divide.  Husband  tells 
wife  to  sit  down  and  close  her  eyes.  When  she  looks  up  she  sees  steer  three 
years  old,  well  formed,  with  bright  horns,  well  pointed.  Young  man  (buffalo; 
walks  away,  wife  following.  They  travel  on  to  camp-circle  of  buffalo.  They  go 
to  steer's  parents.  Buffalo  used  to  eat  people.  Old  people  ask  what  woman 
cats  and  club  to  death  mak  calf,  which  she  eats.  Young  buffalo  come  to 
■see  vvoman,  making  husband  jealous.  He  does  not  allow  her  to  go  out  by  herself. 
Mother  of  runaway  girl  wonders  what  has  become  of  her.  Inquiry  is  made 
to  see  who  has  eloped  with  her.  Husband  grieves,  goes  to  distant  hill  to 
mourn,  fasts.  Gopher  asks  what  troubles  him  and  tells  of  a  way  to  get  wife 
back.  He  is  to  get  two  red  and  two  black  arrows.  Gopher  directs  him  to 
cre-ct  arrows  in  line  from  gopher  hole.  Gopher  goes  underground  and  reaches 
arrows  in  succession.  Gopher  carries  them  with  him  in  search  of  woman  until 
he  reaches  tipi  where  young  girl  is  sitting.  Gopher  gets  right  behind  door 
tipi  pole  and  peeps  around  to  see  eloped  wife.  He  hears  wife  tell  husband  to 
take  her  out.  Goes  on  ahead  underground  and  makes  circular  hole  deep 
enough  for  her.  As  she  sits  down.  Gopher  tells  her  he  has  come  to  get  her 
home.     Directs  her  to  place  arrows  around  hole — two  black  ones  on  south  and 


424        Field  Columbian  .Museum — Anthropology,  Vol.  V, 

two  red  ones  on  north.  She  tells  her  robe,  supported  by  arrows,  when  steer 
asks  her  to  get  up,  to  say,  "Not  quite  ready,"  while  making  her  escape.  Steer 
comer  and  asks  questions  several  times  and  on  fourth  time,  he  walks  back- 
wards, plunges  at  her  and  tosses  her.  He  then  hooks  at  her  many  times, — 
but  it  is  merely  a  robe.  Finding  this  out,  steer  rushes  at  arrows  and  breaks 
them.  While  he  is  running  around  inquiring  about  his  wife,  different  gopher, 
who  saw  party  getting  away,  tells  on  them  to  steer.  The  buffalo  all  start  after 
Gopher  and  woman.  Gopher  looks  back  and  sees  cloud  of  dust,  so  they  hasten, 
reach  hill  where  husband  is  fasting.  Gopher  pushes  woman  ,  up.  When  they 
have  embraced.  Gopher  tells  them  to  hasten  home.  They  stop  to  rest  at  seven 
Cottonwood  trees.  Buffalo  herd  running  after  woman  go  by  tree,  not  noticing 
man  and  woman.  Cow  and  calf,  tired  out,  stop  to  rest  by  trees.  Calf  smells 
them,  sees  her  and  man  up  tree  and  mother  sends  calf  to  inform  others.  News 
carried  from  one  herd  to  another  and  finally  whole  herd  surrounds  grove  to 
make  attack.  Young  bulls  charge  tree.  Each  successful  to  fourth  attempt, 
v.'hen  they  break  their  hor^is.  Man  shoots  at  them  with  arrows.  Animals 
make  tree  fall  and  it  rests  against  another  one,  making  another  protection  for 
man  and  woman.  This  happens  until  they  are  on  last  tree.  Buffalo  has  one 
half  of  tree  trunk  hooked  off.  Gopher  comes  and  finds  place  surrounded  by 
immense  herd,  and  only  one  tree  standing.  During  night,  Gopher  goes  to 
bottom  of  tree  and  makes  hole  big  enough  for  man  and  woman.  He  then  climbs 
tree  and  tells  them  to  come  down.  They  follow  Gopher  into  hole,  which  he 
closes  up  solid  so  that  buffalo  cannot  notice  it  or  smell  it.  They  again  travel 
underground  and  reach  main  camping-circle.  Gopher  throws  up  man  and 
wife  out  of  ground  at  daybreak.  Some  time  afterward,  woman  says  she  has 
brought  good  tidings  for  people.  She  tells  them  first  thing  is  selection  of  old  men 
and  women.  She  selects  seven  old  men  and  seven  old  women,  and  gives  them 
intellects  to  understand  her.  She  then  pledges  for  lodge  to  be  called  "Buffalo- 
Women's  lodge."  She  teaches  the  commandments  of  the  Giver,  that  people 
may  know  between  right  and  wrong,  and  live  in  plenty  to  old  age.  Old  men 
and  old  women  give  thanks  for  young  woman's  vow. — D. 

13. — Origin  of  the  Buffalo  Lodge  and  the  Sacred  Bundle. 

Camp-circle  breaks  up  to  hunt.  Man,  wife,  and  several  children  have 
but  one  poor  pony.  They  fall  behind.  At  night  they  pitch  tipi  by  running 
creek  at  foot  of  high  mountains.  In  morning  man  goes  out  for  game.  He 
sees  antelope  and  deer,  but  cannot  get  them.  They  decide  to  make  permanent 
camp.  Turn  pony  loose  to  graze.  For  several  days  man  searches  for  game, 
but  in  vain.  Wife  gets  plenty  rabbits  and  berries.  Next  time  man  goes  in 
different  direction.  Comes  to  buffalo  cow  and  calf.  When  he  gets  near,  cow 
looks  up  and  tells  him  to  stop,  tells  him  to  go  back  and  make  one  hundred 
arrows,  and  for  his  wife  to  get  forks,  poles  and  wood.  Man  returns  and  finds  wife 
has  plenty  of  rabbits  and  berries.  Tells  her  to  cut  forks  and  poles  and  get 
wood.  He  makes  arrows,  feathered  with  hawk  and  eagle  feathers.  He  also 
makes  good  solid  bow.  Wife  gets  supply  of  forks,  poles,  and  firewood.  Man 
tells  wife  he  is  going  to  sleep,  she  is  not  to  get  frightened  if  there  should  be 
stranger's  voice  outside.  He  ties  arrows  to  bow  and  goes  to  sleep.  While 
asleep,    cow    reveals    something    to    him.      Now   wife   hears   big   noise,    about 


^K- 


Abstracts — Dorsey  and  Kroeber.  425 

daylight.  Noise  approaches  lodge  and  woman,  hearing  footsteps  of  animals  on 
snow  near  tipi,  looks  out  and  sees  buffalo  near  door,  with  immense  herd  in 
front  of  tipi.  She  awakens  husband,  who  tak^s  bow  and  arrows,  goes  to  door 
and  shoots  buffalo.  Shoots  other  buffalo,  killing  one  with  each  arrow.  He 
tells  other  buffalo  to  retreat.  Man  and  wife  skin  and  slice  beef  and  place  it 
on  poles  to  dry.  children  helping.  The  woman  tans  hides  and  gets  poles  for 
tipi.  Man  entirely  different  person  in  heart  and  mind.  Wife  makes  pemmi- 
can,  puts  it  in  buffalo  intestine  and  gives  it  to  husband.  Next  morning,  man 
packs  pemmican  on  back  and  starts  in  search  of  camp.  On  reaching  it  he 
goes  into  chief's  tipi  and  gives  him  bundle.  Chief  tells  wife  to  tell  old  man 
to  cry  out  for  people  to  come  and  eat  pemmican  brought  by  man  who  was 
deserted  because  he  was  very  poor.  People  come  and  take  any  amount  they  want 
and  eat  it  with  their  children,  and  it  retains  its  original  size.  Man  says  he  has 
to  return  to  tipi  at_  foot  of  high  mountains,  but  he  wants  whole  camp  to 
follow  him.  Old  man  cries  out  that  all  people  are  to  get  ready  to  go  there. 
Camp-circle  broken  up  and  people  start  off.  They  find  herds  of  buffalo  all 
over  the  bottoms  and  on  sides  of  mountains  and  on  hills.  Herds  part  to  make 
v.ay  for  them  and  they  find  camp-circle  facing  toward  sunrise,  with  woman's 
tipi  back  in  center.  After  some  time  man  goes  to  chiefs  to  tell  them  secrets. 
Big  tipi  for  general  gathering  provided.  Man  refers  to  previous  gift  of  buffalo 
cow  and  calf  for  abundance  of  animal  food,  etc..  then  says  his  wife  should 
erect  a  Bunalo-Women's  lodge  for  benefit  of  themselves  and  peo- 
ple in  general,  but  especially  for  benefit  of  women,  and  man  then  gives  old 
people  wisdom  and  knowledge  of  various  natural  laws.  He  gives  them  cer- 
tain degrees.  Old  people  were  given  full  degrees.  Buffalo-Women's  lodge 
erected  in  center  of  camp-circle,  old  priests  and  old  women  conducting  cere- 
mony. Man  then  pledges  himself  for  Old  Men's  lodge  but  large  sacred  bag 
revealed  to  him  is  first  to  be  made  for  him.  Bag  consists  of  bear  claws, 
buffalo  horns,  rattles,  buffalo  tails,  paint,  tallow  and  stones  and  is  made  by 
priests  and  old  women.  Old  Men's  lodge  put  up  in  center  and  conducted  by 
old  priests  and  old  women,  who  have  transmitted  rites  to  this  day.  Bag 
painted  red,  everything  it  consists  of  pertaining  to  life.  It  is  watchful  eye 
of  the  Giver, — D. 

14. — Origin  of  the  Buffalo  Lodge. 

A  man  seeking  visions  sees  women  dancing.  They  turn  to  buffalo.  Thus 
he  learns  the  Buffalo-dance. — K. 

15. — Origin  of  the  Seineniinahawaant. 

A  party  of  men  on  the  war-path  are  joined  by  a  dead  w'oman.  Tliey 
return  victors.  The  woman  assembles  the  people  and  gives  them  a  dance.  Then 
she  goes  back. — K. 

16.— NiH'A^gA'*  LOSES  his  Eves. 

Nih'a°Qa°  sees  man  throw  his  eyes  up  in  cottonwood  tree-tops. 
Nih'a^ga'i  asks  to  be  taught  the  trick.  Man  consents  and  shows  him,  but  says 
he  must  not  do  it  excessively.     Nih'a^qa'*  comes  to  cottonwood  tree  and  does 


426        Field  Columbian  Museum — Anthropology,  Vol.  V. 

as  man  had  done.  Third  time  he  commands  his  eyes  to  go  to  top  of  cotton- 
wood  tree  and  it  is  so.  He  then  tells  them  to  return,  but  they  remain  in 
tree.  Mouse  loans  him  his  eyes,  but  they  are  too  small  for  sockets.  He  goes 
from  one  animal  to  another  borrowing  eyes.  At  last  he  runs  across  owl,  who 
loans  him  his  eyes,  and  from  that  time  on  he  has  always  had  the  yellow  eyes. 
Niha^ga'^'s  eyes  seen  on  bark  and  branches  of  cottonwood. — D. 


17. — NlH'A^gAN   LOSES   HIS    EyES. 

Nih'a^ga^i  is  taught  at  his  request  how  to  cause  his  eyes  to  leave  their 
sockets  and  return.  He  does  the  trick  too  often  and  hiis  eyes  do  not  return. 
At  last  a  mole  lends  him  its  eyes  and  Nih'a'^ga'^  recovers  his  own.  He  does 
not  return  the  mole's  eyes  and  it  rernains  blind. — K. 


18. — NlH'A'^gAN   AND   THE    MaGIC   ARROWS. 

Nih'a°ga"  sees  Beaver-Man  slide  down  bank  near  river  against  row  of 
arrows,  standing  on  end,  sharp  points  upward.  Before  he  gets  to  arrows  they 
part  and  let  him  pass  through.  Nih'a'^ga"  asks  for  right  to  do  same  way.  Bea- 
ver shows  him  how,  and  gives  him  bow  and  arrows.  Niha^qa'^  starts  down 
river,  feeling  proud.  Other  man  takes  different  course,  but  returns  to  watch 
Nih'a'^ga'i.  Nih'a^ga'^  goes  to  steep  bank  and  stakes  arrows  in  row  just  as 
Beaver  had  done.  He  sits  down  and  slides  against  arrows,  telling  them  to 
part  in' center.  They  part  and  he  goes  through.  Nih'a^ga'^  repeats  this  perform- 
ance at  three  other  places.  Nih'a^ga"!  walks  down  steep  bank  and  stakes 
arrows  again.  He  slides  down,  telling  arrows  to  part,  but  he  lights  against 
the  sharp  points  and  sticks  fast.  Beaver  comes  along  and  breaks  Nih'a^ga" 
loose.    He  tells  him  to  go  home  and  takes  his  bow-case  and  quiver  from  him. — D. 


19. — Nih'a'^qan  and  the  Dwarf's  Arrow. 

Nih'a°?a'*  meets  a  dwarf  making  an  arrow  from  a  tree.  He  ridicules  the 
dwarf  and  finally  persuades  him  to  shoot  at  him.  The  dwarf  shoots  the  tree, 
which  strikes  Nih'a°ga"  and  drives  him  into  the  ground.  The  dwarf  pulls  him 
out.— K. 

20. — NiH'A'^gA'^  AND  Coyote. 

Nih'a'^Q'i  meets  Coyote,  who  is  cunning  creature  and  challenges  him  to 
contest.  Coyote  declines  as  Nih'a"ga»  is  too  tricky.  Nih"a"ga'^  goes  around 
Coyote  and  lies  down  iti  front  of  him  as  buffalo  cow.  Coyote  goes  around 
buffalo  cow  and  smells  of  her.  Coyote  says,  "Oh,  don't  do  that !"  Nih'a^ga" 
goes  around  Coyote  several  times  assuming  form  -of  elk,  antelope,  and  deer 
in  succession,  but  Coyote  always  recognizes  him  by  smelling.  Coyote  thinks 
he  will  trap  him  and  goes  around  Nih'a^qa'^  and  becomes  woman  sitting  on 
ground  with  robe  on.  Nih'a^ga"^  asks  what  is  matter  with  her  and  she  says  she 
is  his  sister.  Nih'a^ga*^  grabs  her,  when  she  turns  into  Coyote  and  runs  into 
brush. — D. 


Abstracts — Dorsey  and  Kroeber.  427 

21. — NlH'ANgA**  AND  COYOTE. 

Nih'a°Qai  and   Coyote  try  to  deceive  each  other.     Coyote  takes  the  form 
of  a  woman.    Cum  Niha^qa"^  cum  ea  coire  conatur,  Coyote  cum  eo  idem  facit. — K. 

22. — NiR'ANgA**  AND  Coyote. 
Nih'a'^ga^  tries  to  seize  a  woman,  who  turns  into  Coyote. — K. 


23. — Nia'A^gA^    AND   THE    DeER    WomAN. 

Two  bathing  women  cover  themselves  with  mud  to  look  Hke  stumps. 
Niih'a^ga'^  cum  appropinquat,  eas  scrutatur.  Sed  postquam  penem  inserere  cona- 
tus  est,  aufugiunt  in  cervas  conversae. — K. 


24. — NlH'A'^gA'''S   FEAST   OF    BeAVER   STOLEN   BY   COYOTE. 

Nih"a"qa°  persuades  beavers  to  leave  their  dens.  He  cuts  club  and  fol- 
lows them.  Nih'a'^Qa'*  shows  little  beaver  club  and  says  he  is  to  be  killed  with 
it.  Little  beaver  runs  and  tells.  Nih'a'^ga"  denies  he  said  so.  When  beavers 
go  a  little  farther  from  dam,  Nih'a"ga°  strikes  one  dead.  Others  turn  and 
begin  running  back.  Nih'a^ga^  running  after  them  and  knocking  them  down, 
until  only  two  left,  male  and  female.  Nih'a°Qa°  tells  them  to  return  to 
dam  that  their  seed  may  increase.  Nih'a^ga**  makes  pit  and  builds  fire  to  roast 
dead  beavers.  Wind  makes  two  limbs  at  top  of  cottonwood  tree  rub  together 
and  make  squeaking  noise.  Nih'a°Qa°  tells  them  to  stop  fighting,  and  climbs 
tree  to  part  them.  Taking  hold  of  each"  limb  he  becomes  fast  between  them. 
Coyote  runs  up  and  digs  out  roasted  meat..  Nih'a^ga"  tells  him  not  to  eat  them 
all,  but  he  does  so  and  turns  away.  Nih'a"(;a*^  frees  himself,  trails  Coyote, 
finds  him  asleep.  Nih'a'^ga'^  builds  fire  to  windward  of  Coyote  so  close  to  him 
that  it  bums  hair  off  his  legs  and  wakens  him.  Nih'a.nqa'^  tells  Coyote  he  will 
have  yellow  fur  around  his  legs  and  runs  away. — D. 


25. — NlH'ANgA"  AND   THE   BeAVERS. 

Nih'a'^ga'i  persuades  the  beavers  to  leave  their  dam  and  cross  a  hill  to 
reach  a  larger  stream.  When  he  has  them  away  from  the  water  he  kills  them. 
— K. 

26. — NlH'A'f^gAN   AND  THE    DANCING   DuCKS. 

Nih'a°ga°  meets  ducks  and  gets  them  to  dance  about  him  with  closed 
eyes.  While  they  dance  he  kills  them.  One  of  them  sees  him,  and  the  surviv- 
ors flee.  Nih'a°ga°  hangs  up  the  meat,  eats,  and  sleeps.  His  meat  is  stolen 
by  wolves.  He  meets  a  blind  bear  and  thinks  him  the  thief.  He  persuades 
him  to  enter  a  heap  of  brush,  which  he  fires.  The  bear  is  burned.  Nlih'a^qa**  has 
called  the  wolves  to  help  him.  but  they  devour  the  bear  also  and  run  off  mocking. 
— K. 


428        Field  Columbian  Museum — Anthropology,  Vol.  V. 

27. — NiH'ANgAN   AND   THE    DANCING   DUCKS. 

Nih'a^Qa^i  asks  Coyote  to  invite  all  birds  and  animals  to  dance  near  preci- 
pice. Coyote  howls  toward  the  four  directions.  They  come.  Nih'a^'ga^  tells 
them  to  stand  in  line  along  precipice  and  dance  when  he  sings.  At  fourth 
time  all  were  to  close  their  eyes  and  leap  forward.  Duck  only  slightly  closes 
his  eyes  when  dancing.  When  birds  and  animals  leap  below,  Duck  flies  up  in 
air  and  says,  "Nih'a°Qa'^  killed  you  all !"  Niha^ga"^  goes  down,  builds  fire^.  and 
sets  birds  and  animals  to  roast.  Nih'a°Qa"  takes  nap  and  Coyote  eats  up  food. 
Nih'a^ga"  awakes  and  Coyote  goes  away  lame.  Nih'a°ga"  looks  for  food  but 
finds  only  bones. — D. 

28. — Nih'a.n^a'*  and  the  Elks. 

Niib'S^ga"!  meets  a  herd  of  elk,  persuades  them  to  race  him,  and  kills  them 
by  causing  them  to  run  over  a  precipice.  While  he  cuts  up  the  meat,  a  coy- 
ote conies.  Nih'a°ga°  gives  him  a  paunch  to  carry  water  in,  but  the  coyote  eats 
it.  Nih'a'^Qa'^  at  last  finds  him  out,  strikes  him,  and  leaves  him  for  dead.  While 
he  lis  asleep  the  coyote  assembles  the  wolves  and  coyotes,  who  eat  all  the  elk 
meat.    The  mice  eat  Nih'a^ga'^'s  hair. — K. 

29. — NiH'ANgAN   PeNEM   TRANS    FlUMEN    MITTIT. 

Nih'a.i'Qa"  goes  to  edge  of  river  and  comes  to  shallow  place,  looks  in  water 
and  sees  shadow  of  sky,  which  he  thinks  is  bottoin  of  river.  Looks  across 
river  and  sees  woman  lying  on  sand-bar.  Searches  for  narrow  place  to  cross 
river  but  finds  none.  Little  mouse  runs  by.  Nih'a^qa"  optat  coire  cum  muliere 
quae  trans  flumen  est.  Petit  a  mure  ut  suum  membrum  transferat,  quod  fac- 
tum est.  Membrum,  quater  conatum  coitum  facere,  in  ostream  penetravit. 
Haec  clausa  membrum  excidit  et  Nih'a°Qa"  sanguinem  dans  mortuus  est. — D. 

30. — NiH'ANgAN  Penem  trans  Flumen  mittit. 

Nih'a°Qa°  virginem  amat.  Mus  dum  penem  flumen  transferre  conatur, 
submersus  est;  sed  avis  parva  perfert.  Cum  virgo  e  somno  expergefacta  est, 
penem  anguem  esse  credunt.  Ubi  eius  caput  esse  oportet  Nih'a'^Qam  inveni- 
unt ;  quem  cum  effugere  conatur,  pene  retinent  eumque  abscidunt. — K. 

31. — Nih'anqa'*  fecit  ut  Membrum  Virile  demigret. 

Nih'a"ga'^  in  love  with  chief's  beautiful  daughter.  She  wears  elk  tooth 
dress  and  only  does  quill  work,  and  no  dirty  work.  Nih'a^qa"  goes  to  hill, 
staying  on  top  until  sunset.  Membro  suo  dixit :  " Valo  te  ad  puellam  ire  et 
in  foramen  intrare."  So  it  happened.  Sanguis  e  vagina  fluit.  Pater  et  mater 
id  cultro  frustatim  dici  derunt. — D. 

32. — NiH'ANgAN   pursued   by   THE    ROLLING   StONE, 

Nih'a^Qaii  challenges  Jack-Rabbit  to  keep  awake.     Nih'a'^ga"  goes  to  sleep 

toward  morning,  Jack-Rabbit  having  gone  to   sleep   soon  after   contest  began. 
Jack-Rabbit  awakes  and  sees  Nih'a'^ga'i  fast  asleep.     Nih'a'^ga'^  awakes  and  sees 


Abstracts — Dorsey  and  Kroeber.  429 

Jack-Rabbit  running  from  him;  starts  after  him.  His  bowels  trouble  him.  He 
sits  down  and  defecates.  He  sees  Httle  rabbits  running  in  all  directions  from 
him.  This  happens  several  times,  and  on  last  occasion  Niha*>^a"  places  stones 
on  edge  of  robe  to  keep  little  ones  from  getting  out.  He  sees  them  moving 
under  robe.  Wherever  he  sees  place  moving  he  strikes  it.  After  all  motion 
ceases  under  robe,  he  lifts  it  by  center.  There  were  no  little  ones,  but  surface 
covered  with  excrement.  Niha^ga"  comes  to  stone,  throws  robe  on  it,  pre- 
tending it  was  cold.  Wind  comes  from  stone,  and  smelling  good  he  returns 
to  stone  and  finds  it  has  on  quilled  buffalo  robe,  perfumed.  He  takes  robe 
from  stone,  saying  he  has  just  loaned  it.  Robe  becomes  obnoxious.  He  re- 
turns it  to  stone,  saying  it  needed  robe  more  than  he  did.  Again  wind  comes 
from  stone  and  Nih'a^'ga'i  smells  something  good.  Goes  back  and  takes  buffalo 
robe  away  again.  He  soon  hears  loud  noise,  looks  back  and  sees  stone  roll- 
ing after  him.  Runs  up  steep  hills,  through  thick  timber,  stone  following. 
Terrified  Nih'a^ga"^  cries  for  ditch.  He  comes  to  ravine  large  enough  to  admit 
him  lengthwise.  Stone  slackens  its  speed  and  slowly  rolls  over  ravine  and 
rests  on  top  of  him.  He  objects,  but  stone  becomes  heavier.  Nih'a^ga** 
appeals  to  every  bird  and  animal  to  remove  stone.  Finally  he  addresses  swift- 
hawk.  Hawk  breaks  off  small  piece  of  stone.  Second  time  larger  piece. 
Nih'a^ga'i  flatters  him  and  Hawk  flies  still  higher  and  rushes  at  stone  with  'such 
force  that  he  himself  is  dashed  to  pieces.  Nih'a^ga'i  becomes  discouraged, 
but  there  comes  Bull-Bat,  which  he  addresses.  Bull-Bat  flies  up  in  air  and 
makes  rush  at  stone  and  breaks  piece  off.  On  third  attack  he  breaks  stone  into 
pieces.  Niha"ga'»  seizes  its  head  and  with  both  hands  spreads  its  mouth 
wide  open,  saying  he  was  to  i-emain  that  way  always,  as  he  should  not  have 
broken  the  stone  to  pieces, — it  was  good  for  bone  aches. — D. 

33.— NlR'A^gA"  PURSUED   BY   THE    ROLLING   StONE. 

Nih'a^Qa'i  and  the  rabbit  play  at  keeping  awake.  Lepus  autem  eum  prae- 
vertit  ac,  postquam  iam  somno  gravis  est,  penem  in  eius  anum  inserit. 
Nih'a^ga"*  e  somno  expergefactus  ano,  ut  poena  afficiat,  facem  admovet.  Le- 
pores  parvi  sunt  excrementum;  quos  dum  impedire  conatur,  togam  inquinat. 
He  gives  it  to  a  rock.  It  smells  clean  and  he  takes  it  again.  The  rock  pursues, 
overtakes,  and  rolls  on  him.  The  bull-bat  rescues  him  by  breaking  the  rock. 
Nih'a°Qa°  pulls  its  mouth  wide. — K. 

34. — NiH'lNgAN  pursued  by  the  Rolling  Stone. 

Niha'^Qa'!  finds  a  floating  lump  of  pemmican.  With  its  permission  he 
"bites  off  pieces.  The  fourth  time  he  swallows  it  all.  Turn  togam  inquinat. 
He  gives  it  away  and  takes  it  back  several  times.  Then  a  rock  pursues,  over- 
takes, and  rolls  on  him.     He  is  rescued  by  the  bull-bat,  whose  mouth  he  distorts. 

— K. 

35. — NlR'A^'gA"   pursued   by   THE    ROLLING  SkULL. 

A  skull  emerges  from  the  ice  and  pursues  Nih'a°ga".  He  retards  it  by 
making  sand,  brush,  and  a  mountain  behind  him.  Then  he  makes  a  crack  in 
the  ground.  The  skull  is  unable  to  cross.  He  puts  a  stick  over;  the  skull 
starts  to  cross,  but  in  the  middle  is  shaken  off  by  Nih'a°ga°. — K. 


430        Field  Columbian  Museum — Anthropology,  Vol.  V. 

36. — NlH'ANgA'^   DISGUISES   HIMSELF  AS   A   WOMAN. 

Nih'a'iqa'i  •  goes  to  river ;  meets  young  woman  weeping,  head  covered  up. 
He  asks  her  where  she  is  going  and  she  says  her  mother  scolded  her.  Nih'a^ga"* 
says  he  is  always  getting  scolded,  too,  so  he  will  go  with  her.  They  go  to  bank 
of  river.  Nih'a^ga"^  persuades  her  to  cross. river  and  be  safe  from  young  men. 
She  makes  him  go  first,  and  as  he  holds  up  his  dress  higher  and  higher,  she 
notices  that  he  is  like  a  man  and  finally  accuses  him  of  being  a  man.  He  de- 
nies it.  When  they  get  across  river  he  admits  he  is  not  a  woman.  Wo- 
man weeps.  Tells  her  to  wait  while  he  bathes.  Hie  lotus  puellam  revertit 
et  cum  ea  coivit.  Ea  erat  puellae  experientia  prima. — D. 

37.— NlH'ANgAN   AND   THE   TwO   MAIDENS. 

Two  pretty  young  girls  in  family.  They  will  not  accept  company  and 
young  men  ceased  to  go  to  tipi.  Nih'a°ga'^  goes  and  at  door  places  excrement. 
Nih'a'^ga'i  tries  to  tell  on  girls,  but  they  tell  him  to  keep  silent,  promising  him 
certain  favors.  He  enters  tipi  at  night  and  remains  with  one  of  girls.  In 
morniing  mother  finds  condition  of  daughter;  chief  calls  on  people  to  jump 
across  river, — the  guilty  one  shall  fail.  Nih'a'^ga"  has  exchanged  his  membrum 
for  that  of  a  little  animal  who  fails  to  clear  the  stream  and  is  beaten  by  those 
on  the  bank  as  the  guilty  one.  The  animal  tries  to  tell  about  the  exchange, 
but  fourth  time  calls  out  that  Nih'a^ga"^  is  guilty  party,  but  he  has  escaped. — D. 

'  38. — Nm'A'^gAN   AND   THE    MoUSE.    . 

Tempore  "sun-dance"  virgo  se  saltatori  pene  minimo  nupturam  pronun- 
tiat.  Cum  Nih'a^qa'i  penem  ab  animalibus  quibusdam  parvis  petiit,  mus  eius 
penem  suo  mutat.  Postquam  saltatum  est,  Nfh'a'^^a'^,  quem  virgo  elegit,  mufis 
penem  suo  mutat.  Sed  virgo,  cum  veram  forman  cognoscit,  Nih'a^gam  a 
tabernaculo  excludit  seque  alii  nubit. — K. 

39. — NiH'ANgA'^  AND  HIS  Mother-in-law. 

Nih'a°ga°,  wife  and  mother-in-law  live  alone.  He  becomes  fond  of  mother- 
in-law.  One  day  tells  wife  he  is  going  on  war-path,  but  wants  companion. 
Sarid  party  of  young  men  has  passed  through  with  their  mothers-in-law,;  he 
would  like  to  take  his  mother-in-law.  Wife  tells  mother-in-law  and  she  com- 
sents.  They  start  off  alone.  Nih'a^ga"  stops  and  says  they  must  climb  high 
hill,  and  see  if  any  enemy  abroad.  He  tells  her  to  take  lead  and  walk  faster, 
as  enemy  is  near.  He  was  looking  at  her  legs  and  privates.  At  top  he  says 
enemy  has  disappeared.  They  go  down  hill  and  reach  creek.  Nih'a^ga"^  sug- 
gests they  camp  out  for  night.  They  erect  shelter  and  make  separate  beds. 
Nih'a'^Qa'^  complains  of  being  too  cold.  Mother-in-law  gives  more  cover,  but  he 
rolls  about.  She  finally  permits  him  to  get  in  bed  with  her.  Finally  they  reach 
home,  feeling  very  tired.  Nih'a°ga'*  explains  why  they  have  returned  and  says 
he  is  glad  to  see  his  wife. — D. 


Abstracts — Dorsey  and  Kroeber.  431 

40. — One- Eyed- Sioux  and  his  Mother-in-Law. 

One-eyed-Sioux  goes  to  war  accompanied  by  his  mother-in-law.  He 
pretends  to  be  cold,  and  she  successively  gives  him  her  blankets,  in  eodem 
lectu  quiescit,  eumque  secum  coire  sinit.  Puer  nascitur.  On  his  return  One- 
eyed-Sioux  tells  the  people  that  he  captured  the  boy. — K. 

41. — NiH'A'^gA'*  USURPS  A  Father's  Place;  Origin  of  Death. 

Man  and  wife  with  son  and  daughter,  camp  alone.  Man  hunting  finds, 
on  peak  eagle's  nest,  with  two  young  eagles.  Eagle  flies  from  nest,  and  man 
gets  stick  and  walks  near  nest  and  stops,  looking  up.  Young  eagles  peep' 
out,  opening  mouths.  Nih  a^Qa"*  comes  and  advises  man  to  climb  up  peak  and 
get  young  eagles;  says  he  will  want.  Man  climbs  peak,  tries  to  push  eagles  out 
of  nest.  Nih'a"ga"  secretly  commands  peak  to  increase  its  height.  It  stretches. 
This  he  does  several  times  until  peak  is  very  high.  Man  looks  down.  Gets 
frightened;  can't  get  down.  Nih'a'^ga'^  takes  weapon  and  clothes  and  goes  off 
towards  man's  tipi.  Tells  wife  about  husband's  condition,  and  that  man  had 
told  him  to  take  man's  wife  and  children  as  hiis  own  Woman  consents. 
Nih'a'^qa"  is  very  kind,  but  soon  scolds  chilldren  and  wife.  Woman  tell* 
the  story  and  whole  camp  moves  in  search  for  husband.  At  foot  of  peak 
beads  found  lying  on  ground  (man's  tears).  People  get  geese  to  look  for 
man.  They  find  him  in  struggling  condition,  very  poor.  He  tells  what  hap- 
pened. Geese  with  man  on  their  backs  fly,  and  land  him  in  safety.  Man  comes 
to  tipi.  Niha'^qa"  is  out.  He  tells  wife  he  is  going  to  kill  Nih'a^qa".  He 
enters  parfleche,  taking  a  knife.  Nib'S^ga"!  takes  seat  with  wife  awaiting  meal. 
Husband  works  himself  out  of  parfleche,  jumps  on  Nih'a°(jai»  and  kills  him. 
Body  is  cut  up  and  thrown  out.  Niha^ga"*  comes  alive  again,  walks  to  big  lake 
and  rests.  To  see  whether  children  'will  live  after  death  he  throws,  first  stick, 
then  buffalo  chip,  in  water,  both  of  which  come  to  surface,  and  he  says  people 
will  live.  He  throws  pebble  in  water  and  it  sinks ;  he  says  children  will  be  gone 
forever. — D. 

42. — NiH'ANgA''  AND   HIS   DAUGHTER. 

Nih'a°ga'i  pretends  to  die  and  is  buried.    Returning  disguised  to  his  family,, 
he  marries  his  own  daughter.     He  is  discovered  and  his  wife  beats  hiim. — K. 

43. — One-Eyed-Sioux  and  his  Daughter. 

Man  and  wife  camp  alone  with  handsome  daughter.  Father  devises  plan  to- 
have  connection  with  her.  He  is  suddenly  ill.  Daughter  sits  by  bedside, 
wanting  on  him.  He  tells  her  he  wishes  if  he  dies  to  be  hung  on  tree.  He 
then  says  he  wants  her  to  marry  whosoever  comes  to  them  on  the  way  back  to 
camp-circle.  Daughter  decides  to  obey  hiqi.  Father  also  tells  wife,  and  that 
at  end  of  four  days'  mourning  they  may  come  to  see  him  for  last  time.  One 
day  man  partly  closes  his  eyes.  Wife  and  daughter  decide  he  is  dead.  They 
carry  him  to  tree  and  prepare  his  body  as  he  directed.  Mother  and  daughter 
leave  burial  place  as  directed.  They  break  camp  and 'journey  until  sunset. 
After  they  have  gone  he  works  himself  out  of  his  wrappings.     He  then  cuts 


432        Field  Columbian  Museum — Anthropology,  Vol.  V. 

up  robe  and  clothing,  strews  bones  of  animals  on  ground,  scatters  strings  to 
make  it  appear  as  though  wolves  had  been  around.  At  end  of  four  days 
mother  and  daughter  go  to  see  burial  place  and  they  find  it  in  condition  left 
by  father.  They  wrap  bones  and  remnants  of  clothing  in  bundle  and  put  it 
on  tree.  They  cry  and  go  back  to  camp.  In  morning  daughter  sees  man 
dressed  in  white,  with  white  bow-case  and  quiiver.  She  tells  mother  and 
mother  asks  in  sign  language  who  he  is.  He  says  he  is  One-Eyed-Sioux. 
They  invite  him  into  tipii.  Mother  tells  daughter  to  cook  food  for  him,  while 
she  erects  tipi  outside.  Girl  tells  One-Eyed-Sioux  he  will  have  to  marry  her 
and  he  consents  in  sign  language.  She  takes  him  inside  as  a  husband.  In 
morning  she  sees  husband  has  plastered  eye.  Plaster  was  shrunken  on  account 
of  heat  of  sun.  She  looks  under  plaster  and  notices  his  eye  is  all  right.  Then 
she  sees  it  is  her  father.  She  tells  her  mother.  Mother  at  first  refuses  to 
go  into  son-in-law's  tipi.  At  last  she  goes  in  and  sees  that  man  ds  her  former 
husband.  She  grabs  him  by  hair  and  pulls  him  off  bed.  Lime  plaster  drops  to 
ground  and  he  tries  to  hide  it.  Wife  beats  him,  he  admits  who  he  is  and  asks 
her  to  tell  no  one. — D. 


44. — NlH'A^gAN   AND   THE    SEVEN   SiSTERS. 

Seven  women  travel.  Each  night  one  disappears.  At  last  the  oldest 
sister  finds  that  a  wolf  has  drawn  them  in,  and  kills  the  wolf.  Her  sisters  re- 
turn to  life.  They  settle  in  a  good  country.  They  make  a  young  man  of  wood 
by  putting  clothes  on  him.  He  goes  wooing,  but  his  sisters  are  not  satisfied 
with  the  women  he  brings.  Nih'a'^qa''  takes  the  young  man's  clothing  and 
marries  a  young  woman  intended  for  him. — K. 

45. — NlH'ANgA^   AND   THE   SEVEN   SiSTERS. 

Man  and  wife  have  daughter.  Another  handsome  girl  born.  Relative 
of  young  man  brings  proposal  of  marriage.  Both  parents  willing,  but  daughter 
says  no.  Second  daughter  grows  up  and  attracts  attention.  An  aunt  brings 
proposition  of  marriage.  Girl  objects,  same  as  sister.  Same  thing  happens 
with  third,  fourth,  fifth,  sixth,  and  seventh  daughters.  Tipi  now  crowded 
with  daughters.  Son  is  born  to  man  and,  wife.  Grows  up  rapidly. 
Young  man  asks  his  consent  to  marry  oldest  sister.  He  has  no  objections; 
says  he  desires  all  his  sisters  to  get  married.  Oldest  sister  will  not  consent. 
Parents  decide  to  keep  only  son;  they  tell  daughters  to  go  and  support  them- 
selves. Sisters  travel  days  and  nights ;  come  to  foot  of  mountain,  at  head  of 
creek,  with  timber,  water  and  game.  They  find  a  cave,  pointed  above,  with  en- 
trance like  that  of  tipi.  Oldest  has  bed  in  center  at  rear,  and  others  accordinj? 
to  age,  youngest  sister  being  at  door.  One  morning,  oldest  sister  sees  herd  of 
buffalo  coming.  She  calls  next  younger  sister.  She  glances  at  buffalo  and 
several  fall  dead.  They  skin  them  for  their  hides  and  meat.  They  bring  in 
hides  and  command  them  to  be  painted  and  quilled.  Thus  robes  decorated 
with  porcupine  quills,  and  bags,  parfleches,  lean-backs,  etc.,  are  made.  Next 
morning,  oldest  sister  sees  herd  of  elk ;  calls  sister.  Moment  she  looks  at  elk 
they  fall  dead  on  ground.  All  things  are  made  as  before.  Each  sister  provides 
herself  with  dress  and  other  thiings.     Same  thing  happens   with  herd  of  deer. 


Abstracts — Dorsey  and  Kroeber.  433 

of  mountaiin  goat,  and  of  antelope.  Next  morning,  oldest  sister  says  they  will 
have  to  get  sentinel  for  door.  She  calls  for  bear.  Bear  comes,  stops  and  stands 
like  human  person  awaiting  orders.  Oldest  sister  tells  Bear  they  want  it 
for  sentinel  inside.  Bear  walks  in  and  takes  its  place.  She  then  calls  Panther, 
for  another  sentinel.  Youngest  sister  says  she  would  like  to  have  a  son.  Old- 
est sister  agrees;  says  there  are  two  kinds  of  small  wood,  yellow  willow  stick 
and  red  berry  stick.  The  latter  is  chosen.  They  find  it,  standing  straight. 
They  cut  it  down  and  take  it  home  to  cave  and  lay  it  on  bed  furnished  for 
young  man  with  buffalo  robe,  shirts,  buckskin  leggings,  moccasins,  bow-case, 
quiver,  lance,  etc.  Next  morning  sister  tells  stick  to  get  up,  wash  face  and  get 
ready  for  breakfast.  Fourth  time  stick  moves ;  fifth  time  speaks,  sixth  time 
body  is  fully  developed,  seventh  time  youngest  sister's  stick  gets  up  as  man, 
dresses  and  does  as  sister  directs.  He  says  he  as  glad  for  liberty,  he  has  been 
standing  long  time.  They  tell  him  he  shall  be  their  son,  do  errands,  climb  hills, 
see  game,  etc.  His  name  is  Red-Stick-Man.  One  day  he  starts  for  another 
camp.  In  cottonwood  tree  he  notices  eagle  nest  with  young.  Begins  ascend- 
ing tree.  Nih'a^ga**  sees  Red-Stick-Man  up  in  tree.  Nih'a'^Qa*'  wishes  tree  to 
stretch  upwards  and  that  bottom  of  it  should  become  very  smooth.  Tree 
obeys.  In  morning,  mothers  tell  Bear  and  Panther  to  look  for  their  son 
Nih'a"ga°  puts  on  Red-Stick-Man's  clothes,  goes  to  camp  and  introduces  him- 
self as  Red-Stick-Man.  He  sings  merry  song,  and  holding  lance,  they  say  Red- 
Stick-Man  has  arrived.  Bear  and  Panther  start  on  trail.  Panther  comes  t» 
tree,  looks  up  and  wags  tail.  Mothers  see  their  son  in  tree  almost  naked,  try- 
ing to  come  down.  Bear  and  Panther  bring  boy  down  safely.  Mother  takes 
son  back  to  cave,  new  clothing  is  furnished  and  after  he  is  beautiful  young 
man. — D. 

46.  — NiH'A''gA>'  AND  Panther-Young-Man. 

Nih'a^ga"*  pretends  to  be  a  woman  and  marries  the  panther.  He  pretends 
to  be  pregnant,  concealing  a  rabbit  under  his  dress.  Then  he  pretends  to  give 
birth  to  a  child,  still  making  use  of  the  rabbit.  The  panther  is  pleased.  When 
he  goes  out  he  hears  Nih'a^ga''  tell  of  his  deceit,  and  in  shame  runs  off. — K. 

47. — Nih'anqa''  and  Whirlwind-Woman. 

Nih'a°?a°  meets  Whirlwind-woman.  Three  times  he  orders  her  away. 
The  fourth  time  he  makes  love  to  her.  He  tries  to  persuade  her  that  he  has 
the  same  powers  as  she  and  spins  about.  Whirlwind-woman  blows  him  over 
and  whirls  off. — K. 

48.— Nih'aNqa"  and  Whirlwind-Woman. 

Nih'a"gan  strolls  down  river  and  reaches  steep  precipice.  Gentle  Whirl- 
wind approaches  and  he  tells  it  not  to  come  near  him.  He  pursues  his  walk 
and  stronger  Whirlwind  overtakes  him.  He  again  tells  it  to  keep  away  from 
him.  Nih'a^ga"!  strolls  along  listlessly  and  reaches  wide  bank.  Here  another 
Whirlwind  overtakes  him  and  he  says  she  must  be  in  love  with  him.  Whirl- 
wind flies  past  him  with  greater  speed.  After  resting,  Nih'a°ga'»  starts  home- 
ward and  much   stronger  Whirlwind  comes.     He  gets   her  to  stop,  then  asks 


434        Field  Columbian  Museum — Anthropology,  Vol.  V. 

her  to  be  his  life  companion.  She  refuses  as  she  is  always  on  the  go.  He 
nears  river  and  Whirlwind  comes  from  opposite  direction.  He  stops  her  and 
asks  her  to  take  him  as  her  husband.  She  again  declines.  Nih'a"Qa°  is  dis- 
heartened and  scarcely  knows  when  he  reaches  divide.  Hears  Whirlwind 
coming  again  and  shouts  for  her  to  stop.  He  renews  his  proposal,  she  saying 
it  would  be  useless  as  she  must  travel  night  and  day.  He  replies  that  he  also 
has  to  do  so.  Whirlwind  asks  him  to  show  her  how  he  travels.  He  consents 
and  runs  with  all  his  might,  kicking  up  dust,  leaves  and  grass  and  scattering 
them.  Whirlwind  then  shows  him  her  speed.  Every  time  she  passes  him  she 
tips  back  top  of  his  head  leaving  mark.  Nih'a'^(ja«i  again  meets  Whirlwind,  and 
after  again  asking  to  marry  her.  repeats  his  performance.  Whirlwind  in  reply 
hlows  past  him  and  hurls  him  down  unconscious  for  few  minutes.  His  hair 
is  parted  at  one  side  instead  of  in  center.  Finding  it  impossible  to  gain  wind's 
affections  he  returns  home. — D. 


49. — Nih'anqan  and  the  Bear-Women. 

Nih'a'^qa'^,  seeing  the  reflection  of  plums  in  the  water,  dives  for  them. 
He  ties  stones  to  himself  and  nearly  drowns.  Then  he  sees  the  plums  on  the 
bush  above  him.  He  gathers  them.  He  finds  bear-women  in  a  tent.  He  sends 
them  to  gather  plums.  He  kills  and  cooks  their  babies,  leaying  their  heads 
in  the  cradles.  When  they  return,  they  eat.  Nih'a^Qa^  flees,  telling  them  that 
they  have  eaten  their  children.  They  pursue,  and  he  enters  a  hole.  He 
emerges  at  the  other  end,  disguises  himself,  and  joins  them,  pretending  to  help 
them  catch  Nih'a"ga"  in  the  hole.  He  persuades  them  to  enter  the  hole,  makes 
a  fire  at  the  entrance,  and  kills  them.  He  hangs  up  the  meat.  While  he  sleeps, 
wolves  devour  his  meat  and  the  mice  eat  off  his  hair. — K. 

50. — Nih'anqan  and  the  Bear-Women. 

Nih'a'^ga°  near  river  sees  ripe  plums  and  tipi  standing  alone.  He  picks 
few  plums  and  goes  into  tipi.  Is  welcomed  by  four  women.  He  gives  them 
plums.  Women  are  nursing  babies.  Nih'a^ga'i  induces  them  to  let  him  watch 
children  while  they  go  and  pick  plums.  When  women  have  gone,  Nih'a^ga° 
hangs  kettle  of  water  on  tripod  over  fire.  He  cuts  babies'  heads  off  and  puts 
bodies  into  kettles,  placing  heads  back  in  hammocks.  Women  return  with 
plums.  Nih'a"Qa"  says  he  is  boiling  gray  wolves  in  kettle  for  them  to  eat ;  will 
go  out  to  cool  himself.  He  sits  down  and  pushes  edge  of  robe  inside.  Women 
begin  to  eat.  Women  say  meat  tastes  like  children.  Nih'anga'i  cuts  off  edge 
of  robe  to  allay  suspicion  and  runs  away.  Then  he  cries  to  women  that  he 
has  cooked  their  children.  Women  finds  children's  heads  in  hammocks.  They 
cry  and  scratch  themselves.  Women  are  female  bears.  They  chase .  Nih'a°Qa°. 
Nih'a^qa'^  wishes  for  tunnel.  So  it  happens,  and  he  goes  through,  continuing  to 
run.  Women  also  pass  through  tunnel.  When  Nih'a^ga'^  emerges  from  third 
tunnel  he  turns  and  seals  end,  places  mud  over  one  eye,  to  change  his 
appearance.  Comes  to  entrance  and  asks  bear-women  the  trouble,  calling 
himself  One-Eyed  Sioux.  Women  tell  him  and  he  offers  to  go  after  Nih'a^ga". 
Comes  out  and  tells  women  Nih'a'^ga'^  looks  very  strong.  Again  enters  and 
makes  great  noise.     Comes  out   with   face  scratched   and   clothing  torn.     Wo- 


Abstracts — Dorsey  and  Kroeber.  435 

men  go  into  tunnel  and  One-Eyed-Sioux  builds  fire.  Women  smell  smoke, 
but  he  says  smoking  birds  have  just  passed  by.  He  increases  fire,  until  smoke 
pours  inside  so  thick  women  smother  to  death.  He  goes  in,  drags  women  out  and 
cooks  them  for  himself. — D. 

51.— NlH'A^'gA'*  AND  THE  YOUNG  MEN  RACE  FOR  WiVES. 

Nih'a^ga"^  joins  young  men  on  war-path.  One  carries  back  side  of  wo- 
man and  Niha'^qa'^  induces  him  to  let  him  carry  it.  Nih'a^ga'^  drops  his  burden, 
breaking  it.  Nih'a^^a'i  goes  off  alone.  Comes  to  camp-circle ;  enters  painted 
tipi  in  center  with  pipe  of  peace  over  door  and  finds  a  woman.  She  wants 
him  to  remain  as  her  husband,  as  there  are  no  men  in  camp-circle.  Nih'a''<;a'* 
runs  back  to  young  men.  He  tells  them  he  has  found  camp-circle  of  women. 
They  arrange  to  race  for  wives,  fastest  to  get  prettiest,  but  Niha'^qa'^  claims 
tipi  in  center.  They  start,  Nih'a'^Q'i  in  lead.  They  tell  him  to  stop,  as  he  ought 
to  have  weights  at  ankles  and  wrists.  They  fasten  stones  to  his  ankles  and 
wrists.  They  start  again,  young  men  giving  Nih'a'^9a'^  lead.  They  make 
him  put  heavier  weights  on  ankles  and  wrists.  Race  begins  again,  but  Nih'a^Qa" 
stops  to  untie  stones.  Young  men  reach  tipis  and  select  best  ones.  Niha^qa" 
goes  to  painted  tipi,  peeps  in  and  sees  woman  with  man.  Owner  orders  Niha^ga"! 
away.  He  walks  to  east  part  of  camp  and  comes  to  tipi  owned  by  old  woman. 
He  goes  in,  and  old  woman  addresses  him  as  grandson.  He  calls  her  mother- 
in-law,  and  marrties  her. — D. 

52. — NlH'ANgA^  AND   THE    MiCE'S   SuN    DaNCE. 

Nih'a'^ga'^  finds  mice  holding  a  Sun-dance  in  an  elk  skull.  Trying  to  look 
on,  he  shoves  his  head  into  the  skull  and  cannot  get  it  out.  He  wanders  over 
the  prairie  until  he  reaches  the  fiver.  Falling  into  this,  he  floats  down  until 
he  reaches  women.    They  strike  the  skull,  break  it,  and  release  him. — K. 

53. — Nm'A'^gAN  AND  THE  Mice's  Sun  Dance, 

After  Nih'a"Qa°  has  created  man  and  woman  and  other  things  he  goes 
from  place  to  place  to  see  if  everything  is  all  right.  Comes  to  camp  in  circle 
and  hears  noise.  Sees  in  center  big  lodge.  People  all  around  singing  and 
drumming.  Goes  to  place  and  tries  to  make  his  way  through  people.  Finally 
he  thrusts  his  head  entirely  in  and  finds  his  head  stuck  in  elk's  skull.  People 
making  dance  and  noise  were  mice  in  skull.  He  goes  back.  Finally  reaches 
sand-bar.  Lays  his  back  on  surface  of  water  and  floats  down.  Women  and 
girls  bathing  see  skull  floating  down  river  and  tell  young  men  to  bring  ropes 
and  catch  skull.  They  drag  it  to  shore  and  know  Niha^qa"^  by  his  color. 
Nih'a^Qa'^  tells  them  to  hit  him  on  top  of  head.  Skull  opens.  In  answer  to 
inquiry  by  girls  Nih'a"ga"i  says  he  wants  to  lay  his  head  on*  their  laps.  They 
louse  him,  he  goes  to  sleep.  They  leave  him  and  Nih'a°(;a'^  wakes  up  and  finds 
cockle  burrs  all  over  his  head.    To  get  rid  of  them  he  cuts  his  hair. — D. 


436        Field  Columbian  Museum — Anthropology,  Vol.  V. 

54. — NiH'A'^gAN  CUTS  HIS  Hair. 

Nih'a^ga"^  finds  women  at  river-  taking  bath.  They  ask  him  to  be  their 
child.  Nib'S-^ga"!  selects  best  one  as  first  mother.  Lays  head  on  lap,  others 
louse  him,  he  falls  asleep.  While  sleeping,  burrs  begin  to  stick  to  him,  until 
head  covered  with  them.  He  awakes  and  pain  about  face  and  head  caused  by 
burrs  is  so  great  that  he  cuts  off  all  his  hair.  He  accidentally  runs  knife  into 
head,  which  makes  it  bleed.  Starts  for  tipi  and  as  he  gets  to  it  cries  very  bit- 
terly. Tells  his  wife  he  is  very  glad  to  see  her,  as  he  had  been  told  she  was 
massacred  and  he  mourned  for  her  and  had  cut  off  his  hair  short. — D. 

55. — Nih'an^an  cuts  his  Hair. 

Nih'a°Qa»  while  traveling  is  persuaded  by  two  women  to  let  them  louse 
him.  When  he  goes  to  sleep  they  put  burrs  into  his  hair  and  leave  him.  When 
he  awakes,  the  burrs  hurt  him  so  much  that  he  cuts  his  hair.  Returning  home 
he  weeps  and  pretends  to  have  cut  his  hair  on  account  of  a  report  of  his 
wife's  death. — K. 

56, — Nih'an^an  goes  Fishing. 

Nih'aiga'^  sees  a  man  fishing  with  a  line  made  of  his  own  skin,  and  learns 
the  trick  from  him.  He  fishes  too  often  and  a  large  fish  drags  him  into  the 
water  and  swallows  him.    He  is  rescued  by  the  man  who  taught  him. — K. 

57.— NiH'A^gAN  sharpens  his  Leg  and  dives  on  the  Ice. 

Nih'a°qa'^  visits  his  friend,  who  provides  food  for  him  by  sharpening  his 
leg  and  stabbing  buffalo.  Nih'a-^ga'^  invites  him,  and  when  he  comes,  sharpens 
his  own  leg.  He  sticks  fast  in  the  buffalo  he  has  kicked.  His  friend  rescues 
him  and  provides  the  meat  for  him. 

Nih'a^ga'^,  visiting  again,  is  given  food  to  eat  by  his  friend,  who  dives 
from  a  tree  through  the  ice  and  returns  with  fish.  Nih'a"ga"  invites  him  and 
then  attempts  to  do  the  same,  but  strikes  the  ice  and  is  nearly  killed. — K. 

58. — Nih'a^can  dives  on  the  Ice. 

Nih'a°ga°,  in  trying  to  imitate  his  host  who  procures  food  by  divting  through 
the  ice,  injures  himself. — K. 

59. — Medicine-Man  Kingfisher  dives  through  the  Ice. 

Medicine-man  camps  alone  with  his  wife.  Friend  visits  them.  Medi- 
cine-man has  no  food.  Sends  wife  to  lake  to  see  if  there  is  leaning  tree.  Wife 
returns  and  tells  'husiband.  Medicine-man  paints,  takes  bone  whistle  and  goes 
to  lake  with  friend,  blows  whistle,  plunges  through  ice  and  brings  out  two 
beavers.  Medicine-man  skins  beavers  and  gives  meat  to  wife  to  cook.  Medi- 
cine-man eats  with  friend.  Visitor  tells  medicine-man  he  possesses  same  power 
and  goes  home.  Early  next  morning,  wife  goes  out,  sees  man  standing,  husband 
says  it  is  medicine-man  and  tells  him,  to  come  in.  He  says  they  have  no  food, 
but  will  get  some.     He  paints  himself,  takes  bone  whistle  and  goes  with  medi- 


Abstracts — Dorsey  and  Kroeber.  ■  437 

cine-man  to  lake.  He  blows  whistle  and  plunges  toward  ice.  Head  strikes ; 
he  is  senseless  for  time.  Medicine-man  upbraids  him,  then  takes  bone  whis- 
tle, climbs  tree.  He  blows  whistle,  four  times  makes  leaping  motion,  plunges 
straight  down  into  ice  and  comes  up  with  two  beavers.  They  take  beavers  to 
tipi.  Wife  cooks  them  and  they  have  a  good  meal.  Medicine-man  goes  home, 
laughs  so  much  that  wife  asks  him  why.    He  tells  her  of  his  friend's  failure. — D. 

60. — Nih'ancn  imitates  his  Host. 

Nih'a^ga'i  near  river  was  invited  to  enter  tipi  of  man  and  wife.  Mai^ 
apologizes  for  not  having  meat.  Tells  wife  to  get  piece  of  bark,  also  stick. 
She  puts  bark  on  stick  and  holds  it  to  fire.  Bark  turns  into  tenderloin,  well 
roasted,  which  she  beats  and  places  in  wooden  bowl.  Meat  is  dry  and  she  asks 
what  they  shall  have  for  tallow.  Man  combs  his  wife's  hair,  parts  it  in  middle, 
and  rubs  parting  stick  in  red  "paint  and  makes  red  streak  from  forehead  to 
back  of  neck  Then  he  tells  her  to  bring  axe  and  sit  down  and  face  him. 
Husband  takes  axe  and  strikes.  Skull  opens  along  red  painted  line.  Woman 
sits  still,  alive,  while  man  produces  brain  and  converts  it  into  tallow.  Gives 
it  to  wife  who  makes  pemmican.  Wife  dishes  out  pemmican  to  visitor, 
who  eats.  Nih"a°ga"  tells  man  he  possesses  same  power.  Invites  him  to  come 
to  his  place.  Nih'a^ga"^  goes  back  to  tipi  and  tells  wife  what  to  do  when  his 
friend  comes.  One  day  man  comes.  Nih  a'^qa'^  sends  wife  for  bark  and  small 
stick.  Bark  is  roasted  and  turned  into  meat.  Wife  beats  meat,  placing  it  in 
bowl  and  asks  for  tallow.  Nih'a^Qa"^  combs  her  hair,  parts  it  in  the  micidle  and 
makes  red  steak  over  her  head.  He  takes  axe  and  after  three  motions  toward 
her  strikes  her,  breaking  head  into  several  pieces.  She  is  killed.  Visitor 
laughs  and  goes  to  dead  woman,  rubs  her,  she  is  healed.  He  takes  the  axe 
and  after  three  motions  strikes  her  on  head ;  woman  is  still  sitting  alive  and 
man  takes  brain  out,  wtith  whicH  woman  makes  pemmican. — D. 

61. — Nir'a^can  imitates  his  Host. 

Nih'a^ga"^  finds  his  friend  without  food.  The  man  sends  his  children  out- 
side and  food  falls  down.  Nih'a°Qa"  invites  him.  He  gives  his  children  food 
to  drop  in  front  of  the  tent.  He  calls  four  times  but  the  food  does  not  fall. 
When  he  goes  outside  he  finds  his  children  asleep. — K. 

62. — NlHA^'CA*'  AND   THE    DWARF. 

Nih'a^qa'V  believes  he  has  killed  a  dwarf  and  starts  to  carry  him  home. 
The  dwarf  catches  the  brush  and  letting  go  suddenly  strikes  Nih'a°ga°.  He  does 
this  several  times.  Nih'a'^ga'*  leaves  him  and  sends  his  wife  after  him.  The 
dwarf  has  escaped. — K. 

63. — The  Woman  and  the  Horse. 

As  the  people  travel,  a  wotihan  goes  back  to  look  for  a  colt.  She  is  met 
by  a  young  man.  He  carries  her  off.  He  is  a  wild  horse.  She  lives  with  him. 
Her  husband  and  the  people  look  for  her  but  finally  give  up  the  search.  (Un- 
finished.)— K- 


438        Field  Columbian  Museum — Anthropology,  Vol.  V. 

64. — How  THE  Dwarfs  were  killed. 

The  dwarfs  beg  the  people  for  the  heaviest,  part  of  the  meat.  Their  re- 
quest is  granted  and  they  take  the  lungs.  A  person  going  to  the  dwarfs' 
camp  sees  their  hearts  hanging  up.  He  pricks  each  one  and  the  dwarfs  fall  dead. 
— K. 

65. — How  the  Cannibal  Dwarfs  were  killed. 

Man  traveling  in  search  of  game  sees  smoke  in  timber.  Finds  tipi  by 
itself.  Goes  in  and  sees  blind  dwarf  sitting  alone.  Pretends  he  has  come  to 
■deliver  himself  for  food.  Man  goes  out  and  cuts  stick  which  he.  sharpens  at  one 
end.  Asks  what  are  things  suspended  to  tipi  poles.  Dwarf  tells  him  they  are  hearts 
belonging  to  his  relatives.  Man  asks  whose  heart  one  is  and  dwarf  says  his 
father's.  Man  punches  heart  with  stick  and  father  drops,  while  relatives  of 
dwarf  are  away  looking  for  human  food.  Man  then  asks  to  whom  the  next 
heart  belongs.  Dwarf  says  to  his  mother.  Man  punches  it  and  owner  of 
it  drops,  being  away  from  tipi.  Man  asks  dwarf  owners  of  different  hearts 
and  pierces  them  with  stick.  Dwarf  says  last  heart  is  hi.s  own  and  when  man 
pierces  it  he  dies.  Appearance  of  dwarfs  was  cruel  and  speech  like  that  of  child. 
— D.    V 

66. — The  Cannibal  Dwarf. 

People  moving  to  another  camping  ground,  two  young  girls  forget  some 
things.  They  go  back  and  ask  of  a  dwarf  if  he  has  seen  anything  of  their  pil- 
lows. Instead  of  telling  them,  he  asks  them  their  names.  One  said  her  name 
was  Bracelet  (Worquney)  and  the  other  Thick  Hair  (Bathaney).  He  laughs 
heartily  and  turns  from  girls.  He  continually  asks  their  names,  turning  his  back 
on  them,  because  he  sees  he  has  the  advantage  of  them.  Girls  run  away  from 
him.  Small  man  calls  after  them  but  girls  are  afraid  of  him.  He  would  have 
outraged  them  and  killed  them  for  food. — D. 

67. — The  Dwarf  who  tried  to  catch  a  Woman. 

A  dwarf  seizes  a  girl  in  order  to  marry  her.  She  persuades  him  first  to 
€nter  the  river  and  wash  himself.  While  he  is  under  water  she  hides  under 
the  overhanging  vegetation  of  the  bank  and  remains  there  until  morning,  when 
she  is  rescued. — K. 

68. — The  Dwarf  who  caught  a  Woman. 

A  dwarf  seizes  a  girl,  carries  her  off,  and  marries  her.  She  lives  with 
the  dwarfs  and  has  a  child.  The  child  cries  until  the  dwarf  takes  his  wife  back 
to  the  people.  The  fourth  time  she  is  recognized  by  her  family.  She  gives 
them  much  meat,  which  the  dwarf  brings  her  four  times.  Then  he  does  not 
come  back. — K. 

69. — Sleepy- Young-Man  and  the  Cannibals. 

In  camp-circle,  nice  young  man,  but  lazy.  Always  on  bed.  Father  one 
day  expostulates  with  him  and  says  he  will  never  get  to  the  cannibals  if  he 
sleeps  all  the  time.     On  fourth  morning  young  man  gets  up,  having  decided  to 


Abstracts — Dorsey  and  Kroeber.  439 

look  for  cannibals.  Goes  to  old  woman's  tipi.  He  tells  her  of  his  laziness 
and  what  his  father  said.  Asks  if  she  ever  heard  of  them  and  if  she  knjows 
way.  She  tells  him  that  cannibals  live  toward  sunrise,  a  long  journey.  Sleepy- 
Young-Man  takes  food,  some  sinew  and  starts.  When  gone  some  distance,  he 
builds  fire  and  throws  sinew  into  ashes  and  it  contracts,  which  makes  earth 
•contract.  Comes  to  tipi  of  old  woman  and  husband.  Sleepy- Young-Man 
goes  in  and  asks  way  to  the  cannibals.  Old  woman  gives  him  more  beef  and 
tallow,  also  pieces  of  sinew.  He  goes  on  as  before.  Finds  middle-aged  man 
and  wife  in  tipi,  again  inquires  and  goes  on  as  before.  He  finds  tipi,  of  sheets 
of  iron.  Goes  around  four  times,  weeping.  Woman  hears  him,  asks  him  in. 
He  tells  his  errand,  she  says  she  will  help  him.  She  says  she  makes  special  trips 
to  the  cannibals'  tipi  and  stays  certain  time;  they  have  geese  who  warn  them  of 
strangers.  She  gives  him  her  body,  a  pair  of  moccasins,  says  that  if  he  raises 
hand,  geese  will  recognize  sign  as  from  her.  Says  there  are  seven  cannibals; 
oldest  is  her  husband ;  least  one  very  cunning.  At  certain  times  oldest  has 
intercourse  with  wife,  when  she  returns  to  iron  tipi.  Sleepy- Young-Man 
goes  off  toward  dwelling  of  cannibals.  Sees  signal  flag  on  hill  and  geese  begin 
to  cackle,  but  cease  when  he  raises  hand.  Cannibals  rush  out,  he  raises  pair 
of  moccasins.  They  go  back  into  tipi  and  direct  young  man  to  sit  with  oldest 
one.  All  glad  to  see  him  bring  pair  of  moccasins.  Least  boy  keeps  watching 
and  remarks  to  the  others.  Woman  has  forgotten  to  change  muscles  of  young 
man.  Brothers  have  planned  to  go  on  hunt  and  leave  oldest  brother  with  wife. 
Oldest  brother  stays  at  home  with  supposed  wife.  Sleepy- Young-Man  louses 
husband  and  cuts  off  his  head.  Grabs  head  and  escapes  from  tipi,  but  geese 
give  alarm  and  sign  is  heard  by  brothers  who  return.  They  run  after  young 
man  and  reach  last  divide  just  as  he  reaches  iron  tipi.  Woman  tells  him  to 
run  around  camp  four  times.  At  fourth  time  she  opens  door  and  he  enters. 
They  demand  person  vvho  killed  brother.  She  takes  Sleepy- Young- Man  and 
swings  him  against  door.  It  opens  wide  enough  for  cannibals  to  stick  their 
lieads  in,  but  door  swings  back  and  cuts  their  heads  off  and  they  drop  inside. 
Woman  asks  for  husband's  head  and  tells  Sleepy- Young-Man  he  can  skin 
rest  for  himself.  He  does  so.  Their  hair  is  like  flame  of  jire.  Sleepy- 
Young-Man  returns  home,  goes  direct  to  father's  tipi,  late  at  night.  In  morn- 
ing father  sees  man  sleeping  on  bed  and  tells  him  sarcastically  to  get  up  as  he 
might  spoil  his  son's  bed.  When  he  gets  up  father  recognizes  his  son's  beauti- 
ful face  and  kisses  him.  Old  man  goes  out  rejoicing,  waving  scalp-locks  to  the 
people. — D. 

70. — The  Beheaded  Ones. 

A  young  man  is  blamed  by  his  father  for  sleeping  too  long.  He  is  told 
"he  will  never  reach  the  beheaded  ones.  He  .starts  out  and  at  last  reaches 
seven  young  men.  He  disguises  himself  as  a  woman  and  marries  one  of  them. 
While  the  rest  are  hunting  he  louses  one  and  kills  him,  fleeing  with  the  head. 
Birds  give  warning  to  the  other  six  and  they  pursue.  The  young  man  reaches 
an  old  woman  with  an  iron  tent.  The  pursuers  demand  him.  The  old  woman 
■cuts  off  their  heads  with  the  iron  door  of  her  tent.  The  young  man  returns  to 
his  parents  with  the  seven  scalps. — K. 


44°        Field  Columb;an  Museum — Anthropology,  Vol.  V. 

71. — The  Cannibal  Babe. 

An  infant  is  found  to  have  devoured  chiefs.  The  people  abandon  it  and  it 
rejoins  them.    They  try  to  kill  it  by  feeding  it  to  the  dogs,  but  fail. — K. 

72. — The  Woman  and  the  Monster. 

Woman  on  trading  trip  to  Crows  tries  to  cross  Platte  River.  She  i!> 
drowned  and  finds  herself  standing  in  dry  sand.  Two  young  men  (soft-shell 
turtle  and  beaver)  come.  Woman  goes  with  them,  who  say  they  have  come 
after  her.  Tliey  come  to  black  painted  tipi,  with  picture  of  water  monster  on 
each  side,  both  facing  door  and  winding  around  bottom.  One  monster  red, 
other  spotted,  black  and  white.  In  front  of  door  is  red  painted  sun.  Back  of 
tipi  is  half-moon  in  green.  Bunch  of  eagle  feathers  tied  to  tipi  pole.  Woman 
sees  beautiful  young  man,  painted  red  and  naked,  with  more  young  men,  at  both 
sides,  sitting.  In  front  of  them  are  medicine  bags,  with  other  small  bags  of 
medicine.  Woman  sits  on  right  side  of  beautiful  young  man.  He  says  he  is 
charmed  by  her  pretty  looks  and  has  sent  after  her  and  if  she  wants  to  see 
her  folks  again  he  will  have  to  ask  her  for  intercourse.  He  tells  her  of  the 
animal  family  to  which  each  of  the  other  men  belongs.  In  front  of  medicine 
bags  are  many  water  animals.  Men  turn  to  anjmals,  which  look  at  woman 
sharply  but  respectfully.  They  have  intercourse.  Then  man  tells  woman  he  is 
owner  of  rivers  and  lives  near  steep  banks.  Others  live  at  springs  and  small 
lakes.'"  Says  she  is  not  to  eat  fish.  To  show  respect,  people  are  to  cut  off  small 
pieces  of  their  skin.  These  they  are  to  tie  in  small  bundle  and  place  on  stick, 
close  to  springs  and  steep  banks.  In  return  he  will  see  that  they  cross  water  in 
safety  and  swim  rivers  with  their  children.  Man  also  directs  stick  to  be  pointed 
to  head  and  then  to  mouth  of  river  and  prayer  to  be  offered  to  him,  Grandfather, 
Last-Child,  for  long  life,  prosperity  and  happiness,  protection  from  injury, 
that  water  they  drink  may  be  clear  and  wholesome  and  that  their  seed  may 
multiply.  After  man  tells  her  of  certain  restrictions,  woman  goes  out  and  finds 
herself  standing  on  bank  facing  toward  deep  water;  above  is  steep  precipice. 
Monster  tells  her  to  paint  herself  red  when  she  wants  to  see  him  again,  to 
plunge  into  river  and  on  coming  out  she  is  to  be  cleansed  from  all  impurities 
and  to   offer  prayer. — D. 

"jT,- — The  Woman  who  gave  birth  to  a  Water  Monster. 

Three  women  returning  home  after  searching  for  fiber  come  to  running 
spring.  First  two  women  leap  across  without  trouble.  Last  woman  makes  leap 
and  feels  heat  enter  her  body.  As  menstruatlion  does  not  begin  she  becomes  sus- 
picious. She  becomes  big  and  goes  to  medicine  old  woman  (Hairy- Face),  who 
knew  something  of  water  monster.  Woman  asks  old  woman  to  accouch  her. 
She  promises.  Ninth  month  comes  and  woman  sends  for  Hairy-Face.  Hairy- 
Face  gives  woman  root  tea  and  paints  her  in  spots.  When  placed  in  usual  way, 
flow  of  water,  but  no  blood  comes.  Hairy-Face  searches  for  infant.  Inside  of 
tipi  filled  with  water  which  puts  out  fire.  When  water  soaks  into  ground 
Hairy-Face  finds  infant  and  covers  it  with  a  blanket.  On  lifting  cover  there  is 
animal  with  slender  body,  short  legs,  feet  like  those  of  cow,  and  body  spotted 


Abstracts — Dorsey  and  Kroeber.  441 

black  and  whiite.  It  has  short,  broad  forehead,  face  like  dog,  but  no  eyes. 
Women  frightened  and  go  out.  When  they  come  in,  Hairy-Face  uncovers 
infant  and  it  disappears. — D. 

74.. — The  Water  Monster. 

A  hunter  who  has  killed  a  buffalo  cow  injures  the  unborn  calf.  It  speaks 
to  him  and  frightens  him,  and  when  he  goes  home  follows  him.  Next  morning 
a  water  monster  is  in  and  around  the  tent.  The  man  is  blinded,  but  his  wife 
propitiates  the  animal  with  gifts  and  carries  it  to  the  river. — K. 

75. — The  Water  Monster  slain. 

Two  women  go  to  Little  Wind  River  for  water.  They  see  in  middle  of 
channel  back  of  animal.  It  lifts  its  head,  swims  up  current  and  looks  at 
women.  They  are  hypnotized  by  streaks  of  flashes  from  its  eyes.  They  watch 
monster  trying  to  stick  itself  in  sand-bar.  Finally  it  goes  in  and  makes  ridge. 
Woman  go  and  fetch  men,  who  conclude  it  is  Hiinichabiit,  water  monster. 
Three  men  wade  to  ridge  and  dig  out  body.  They  succeed  and  carry  monster 
to  dry  land.  They  send  criers  to  tell  people  to  bring  offerings  so  that  mon- 
ster will  not  get  mad.  They  send  necessary  present  and  adorn  monster 
so  heavily  little  of  its  body  is  seen.  Indian  non-believer  shoots  monster  in 
forehead,  takes  best  things  and  rides  away.  Monster  gradually  sinks  and  disap- 
pears all  at  once.    When  petrified,  it  was  like  cow  lying  on  ground. — D. 

76. — The  Man  who  became  a  Water  Monster. 
Young  men  follow  buffalo  tracks  into  a  deep  cave.  They  emerge  and  see 
the  land  of  the  buffalo.  When  they  return,  a  water  monster  fills  the  cave  and 
blocks  their  way.  They  burn  it  through.  One  of/  them,  though  remonstrated 
with,  eats  of  the  meat.  As  they  journey,  he  changes  until  he  becomes  a  water 
monster.  He  is  left  in  a  spring.  His  brother  by  sacrificing  to  him  is  alwajs 
victorious. — K. 

Tj. — Snake-Boy. 

Wife  of  young  man  of  war-party  wanders  off  in  wilderness  and  weeps 
in  solitude.  One  day  while  doing  quill  work,  charming  young  man  comes 
before  her.  He  smiles  and  asks  her  to  establish  tie  of  friendship  as  her  hus- 
band is  absent.  He  tells  her  he  has  been  fascinated  with  her  since  she  was  a 
girl  and  intended  to  buy  her  at  one  time,  but  his  parents  thought  he  was  too 
3'oung.  He  promises  if  she  will  take  him  for  her  lover  not  to  tell  any  one.  He 
calls  on  Flat-Pipe,  Thunder  and  Water  Monster  to  hear  him.  She  consents 
and  after  kissing  and  embracing  an  event  takes  place.  Young  man  leaves  her 
toward  evening,  woman  starts  for  home,  her  husband  being  completely  for- 
gotten. Woman  afterwards  constantly  tries  to  see  husband  but  he  never  comes 
near.  Month  passes  and  it  is  her  time  for  menstruation  but  it  does  not  occur. 
About  the  seventh  month  her  sides  give  severe  pain.  She  feels  as  though 
something  is  winding  around  stomach.  About  ninth  month  sickness  comes  on 
and  at  times  she  is  unconscious.  She  becomes  weaker  until  womb  with  baby 
drops  and  she  falls  dead.  Baby  bursts  out  and  rattles.  It  is  rattle-snake.  It  is 
thrown  into  fire  ajid  burned  up. — D. 


442        Field  Columbian  Museum — Anthropology,  Vol.  V, 

78. — The  Man  who  became  a  Snake. 

Two  young  nxen  start  from  camp-circle  on  war-path.  They  come  across 
two  large  eggs  in  nest  on  ground.  They  get  off  horses  to  identify  eggs. 
They  dispute.  One  says  they  are  goose  eggs ;  other  that  they  are  from  snake. 
Former  takes  them  and  at  night  boils  and  eats  them.  In  morning  his  body 
is  swollen  and  during  day  he  becomes  so  fat  his  partner  has  to  cut  his  clothes 
to  get  them  off.  He  gets  fatter  all  the  time  and  looks  strange.  Tells  partner 
his  body  is  going  to  change.  Becomes  big  snake,  with  long  body  and  very  large 
eyes.  Snake  sends  word  by  friend  to  relatives  of  change  and  tells  him  to  sad- 
dle horses.  Snake  goes  with  man  as  far  as  river.  At  other  side  is  cliff.  Water 
is  deep.  Snake  says  he  is  going  to  stay  in  deep  water  against  bank  and  send.-s 
word  to  his  folks  that  when  they  wish  to  cross  near  there  to  throw  intestines 
into  river  for  remembrance  of  him  and  he  would  see  they  crossed  in  safety. 
Snake  starts  into  river  and  stays  there. — D. 

79. — The  Woman  who  had  Beaver  Children. 

Two  newly  married  women  go  to  river  for  water.  On  other  side  is  steep 
precipice  and  deep  hole  below.  As  one  of  them  stoops  and  dips  vessel  in  waterj 
sun  rays  are  reflected  from  deepest  place  on  other  side  and  strike  her.  Her 
companion  tells  her  to  empty  her  vessel,  but  she  refuses.  Other  woman  does 
not  dip  her  vessel,  as  she  fears  something  might  happen  to  her.  Woman  who 
dip,s  vessel  becomes  pregnant.  She  is  attended  by  companion  and  finally  gives 
birth  to  baby  which  resembles  beaver.  It  breathes  for  short  time  and  dies. 
She  gives  birth  to  beavers  several  times,  but  they  have  no  tails.  Years  pass, 
and  she  has  real  baby.  He  grows  up  big  boy  and  is  sent  to  school.  During 
summer  vacation  boy  is  drowned  in  Wind  River,  so  woman  cannot  raise  children. 
— D. 

80. — Bear,  the  Six  Brothers  and  the  Sister. 

Seven  young  men  go  on  war-path.  Bear  comes  and  destroys  all  people 
except  girl.  Girl  becomes  servant  of  bear  and  goes  after  water.  War-party 
returns  and  meets  girl,  who  tells  them  of  destruction  of  people  by  bear.  They 
offer  girl  rabbit  meat  but  she  declines  it  as  bear  is  suspicious.  They  show  her 
how  to  knock  over  a  rabbit.  She  takes  rabbit  and  when  bear  asks  where  she 
got  it  she  shows  how  she  killed  it.  Next  time  girl  goes  for  water  brothers  ask 
her  to  find  vital  spot  of  bear.  She  does,  and  tells  them  they  can  kill  bear  by 
hitting  small  black  spot.  Sister  escapes,  meets  brothers  and  they  all  run  for 
freedom.  Bear  follows.  When  sister  sees  bear  gaining,  she  stops  and  kicks 
shinny  ball.  Ball  ascends,  one  of  brothers  goes  up  with  it  and  lights  in  the 
sky.  Thus  she  sends  all  brothers  and  herself  up  to  sky.  Bear  sees  act  and 
stops,  crying.  Scratching  himself  much  causes  blood  to  flow,  which  indicates 
circle  of  stars  with  sister  as  lone  star  off  to  one  side,  sitting  away,  teaching 
morality   for  people. — D. 

81. — Foot-Stuck-Child. 

Young  men  live  alone.  One  of  them  hurts  his  foot,  which  swells.  A 
child  is  born   from   it.      She  grows   up.     Bone-bull    demands   her  lin  marriage. 


Abstracts — Dorsey  and  Kroeber.  443 

The  young  men  refuse,  but  the  bull  is  so  powerful  that  at  last  they  consent. 
They  send  him  the  girl  with  various  objects  which  become  the  parts  of  his 
body.  The  young  men  try  to  recover  their  daughter  through  various  animals, 
all  of  which  fail,  until  the  mole  and  the  badger  burrow  under  the  girl,  who  re- 
turns with  them,  leaving  her  robe  in  her  place.  She  flees  with  the  young  men 
and  they  take  refuge  in  a  tree.  The  buffalo  pursue  them.  All  go  by  the  tree 
except  a  tired  calf,  which  finds  the  people.  The  buffalo  butt  the  tree,  trying  to 
wear  it  through.  They  nearly  succeed  but  are  disabled.  Then  the  bull  charges 
against  the  tree  and  the  fifth  time  sticks  fast  in  it.  The  young  men  kill  him. 
A  rock  demands  the  girl  in  marriage  and  frightens  the  young  men  into 
giving  her  to  him.  She  is  again  rescued  by  the  mole  and  the  badger.  The  girl 
fiees  with  the  men,  retarding  the  pursuit  of  the  rock  by  making  a  canyon  behind 
them.  At  last  she  kicks  a  ball  up  and  with  it  raises  the  men  and  herself  to  the 
sky.     They  become  stars. — K. 

82. — Foot-Stuck-Child. 

A  girl  is  born  from  the  wounded  leg  of  one  of  several  men.  A  bull  carries 
her  off.  The  mole  rescues  her  by  burrowing.  The  bull  pursues  the  people, 
and  when  they  climb  a  tree  the  buffalo  try  to  knock  it  down.  At  the  last  charge 
the  bull  is  killed.  The  girl  by  means  of  a  ball  causes  herself  and  the  men  to 
rise  to  the  sky,  where  they  become  the  Pleiades. — K. 

83. — S  PLi  NTER-  Foot-  Girl. 

Seven  young  men  start  for  big  camp-circle  on  war-path.  After  days  of 
journeying  they  come  to  stream  with  beavers'  dam.  They  walk  in  single  file 
and  all  cross  in  safety  except  youngest  one  who  gets  splinter  in  foot  as  he  is 
about  to  land  on  other  side.  They  continue  journey  but  have  to  pack  young 
man  who  hops  on  one  leg  to  next  camping  place.  They  erect  shelter  for  dis- 
tressed comrade,  whose  foot  is  much  swollen.  Early  in  morning  on  three  fol- 
lowing days,  others  start  in  different  directions  in  search  of  game,  leaving  young 
man  to  rest  himself  and  attend  to  hides  and  beef  if  foot  will  allow  him. 
Shortly  after  others  have  gone  out  on  this  day  he  feels  of  swollen  foot  and  finds 
it  quite  soft.  He  takes  thorn  and  pierces  abscess  and  there  comes  out  little  girl 
fully  formed.  He  wraps  her  up  in  tanned  buckskin  hide.  In  evening  he  places 
her  under  cover  with  rare  meat  to  suck.  Hunters  return  heavily  laden  and 
inquire  after  foot.  He  says  abscess  is  disappearing.  He  is  able  to  help  himself 
and  instead  of  fat  meat  he  gets  white  intestines  and  roasts  them.  He  watches 
cover  of  little  girl  and  chides  others  when  they  go  near  her  in  search  of  things. 
In  morning  sick  man  is  again  left  by  himself.  He  gives  little  girl  small  piece 
of  small  intestines  to  suck.  Makes  moccasins,  fringed  buckskin  dress  and  other 
wearing  apparel.  Next  day  while  others  are  away  he  makes  ball  and  stick  for 
shinny  game.  He  sends  daughter  in  buckskin  dress  and  leggings  outside  to  enjoy 
herself.  Young  men  see  her  and  sick  man  tells  them  of  her  coming  from  ab- 
scess. Splinter-Foot  has  separate  bed  and  during  night  performs  trick  which 
changes  shelter-tipi  into  good  commodious,  tipi  with  beds  and  ornamented 
articles.  In  morning  all  young  men  go  out  for  big  hunt.  They  warn  Splin- 
ter-Foot not  to  pay  any  attention  to  call  to  help  in  shinny  game.  She  examines 
seven  buffalo  hides  to  see  if  they  are  well  tanned  and  then  begins  to  do  quilled 


444        Field  Columbian  Museum — Anthropology,  Vol.  V. 

work.  She  hears  great  noise  in  front  of  tipi.  Players  call  to  her  to  go 
out.  She  does  not  and  people  go.  Young  men  return.  She  tells  what  has 
liappened.  The  two  following  days  same  things  happen  as  on  first  day.  Father 
is  pleased  that  daughter  obeys  and  works  strictly  at  her  occupation.  Next 
morning  father  renews  his  warnings  ta  daughter,  saying  they  might  be  away 
longer  than  usual.  Men  start  off  in  search  of  game.  Immediately  afterward 
there  come  tumult  and  cries  to  Splinter-Foot  for  aid.  While  quilling  robe, 
shiinny  ball  rolls  up  to  top  and  enters  tipi,  lighting  on  her  lap.  Voices  outside 
tell  her  to  throw  ball,  if  she  cannot  come  out.  She  pierces  ball  with  awl  and 
throws  it  off  from  her  lap.  She  is  led  by  ball  into  crowd.  She  runs  at  full 
speed  with  ball  into  goal,  winning  for  her  side.  Game  is  over  and  sh6  is  led 
away.  She  comes  to  buffalo  bull,  then  to  others  in  succession,  and  finally 
reaches  main  herd,  in  which  Lone-Bull  is  in  power  and  authority.  Lone- 
Bull  hears  of  arrival  of  his  wife  and  orders  her  to  come  and  sit  in  front  with 
head  completely  covered.  He  allows  none  of  young  steers  to  go  near  her. 
Young  men  return  from  hunting  and  find  Splinter-Foot  has  gone  with  people. 
Next  day  they  send  for  Crow  and  tell  him  to  go  and  bring  her  back.  Crow 
goes  and  caws  to  attract  her  attention,  but  Lone-Bull  orders  him  away.  He 
and  comrades  are  having  game  of  big-wheel  and  therefore  sit  in  horseshoe 
shape.  Magpie  is  sent  to  fetch  daughter,  but  without  success,  then  Mouse, 
who  also  fails.  Mole  comes  and  offers  his  services,  as  he  can  travel  under- 
ground. Mole  goes  off  in  ground  toward  place  and  about  half  distance  peeps 
out  to  see  direction.  He  appears  quietly  under  nose  of  woman  and  tells  her 
he 'has  come  after  her.  He  makes  circular  hole  about  size  of  Splinter-Foot, 
so  as  to  leave  her  robe,  and  tells  her  to  follow  him.  Robe  is  left  in  sitting 
attitude,  as  if  she  were  still  there.  At  opening  when  mole  peeps  out,  they  go 
out  and  walk  away  to  tipi.  Lone-Bull  orders  Splinter-Foot  to  come  to  bed 
several  times  and  at  last  threatens,  but  woman  does  not  move.  He  paws 
ground,  makes  "terrific  plunge  and  hooks  at  her,  which  sends  buffalo  robe  in 
air.  Lone-Bull  runs  through  herd  hooking  steers  through  jealousy  and  de- 
mands return  of  wife.  Finally  council  is  held  and  investigation  suggested. 
They  find  hole  with  scent  proving  she  has  been  carried  away.  Lone-Bull  calls 
all  herds  to  come  and  dig  up  tunnel  and  they  hook  its  course  by  turns.  Woman 
hears  noise  and  wishes  for  tall  cottonwood  tree  with  'plenty  of  stout  branches 
good  distance  from  tipi.  It  is  there.  Herd  reaches  end  of  tunnel  and  finds  no 
one.  It  divides  into  four  divisions  in  lines  with  Lone-Bull  in  front  line.  He 
comes  to  tipi,  finds  no  one  and  orders  tipi  to  be  trodden  down.  Following  trail 
of  last  herd  is  poor  lone  cow  and  scabby  calf.  Calf  runs  to  cottonwood 
tree  to  rub  itself.  While  rubbing  he  scents  woman  and  tells  mother  who  goes 
to  tree  and  sees  men  with  daughter  up  in  it.  TTiey  have  many  arrows  and 
ascend  tree.  Mother  sends  calf  to  overtake  last  herd  and  tell  cow  with 
calf  they  have  discerned  people.  News  circulated  through  herd  and  is  carried 
to  next  herd  and  so  on  until  it  reaches  Lone-Bull.  Lone-Bull  returns  with 
herd  and  orders  tree  to  be  hooked.  Animals  hook  tree  with  terrible  force. 
Young  men  shoot  at  them.  Mole  informs  them  of  bull's  vital  parts, — neck  and 
tenderloins.  Tree  gets  smaller  and  buffalo  lie  all  around  dead.  Lone-Bull 
very  angry,  makes  terrific  plunge  at  center  of  tree,  which  sends  both  horns 
clear  through.  They  stick  fast.  Brother  descends  tree  and  kills  him  with 
arrows.     They  make  blazing  fire,  which  completely  destroys  him,  leaving  only 


Abstracts — Dorsev  and  Kroeber.  445 

his  ashes.  After  people  have  little  rest,  they  decide  that  it  is  not  wise  for 
animals  to  have  human  wives.  Whole  body  will  be  softer  (more  vulnerable) 
and  they  will  be  victims  of  human  beings. — D. 

84. — Tenderfoot-Woman. 

Seven  young  men  go  on  war-path.  One  steps  on  thorn  but  pays  no  atten- 
tion to  it.  They  camp.  Next  morning,  man  complains  of  swollen  foot.  etc. 
They  decide  to  stay  until  he  gets  well.  Young  men  go  after  game.  One  day, 
when  party  are  in  search  of  game  man  pierces  sore  with  bone  awl.  Out  of  sore 
place  comes  girl  baby,  crying.  Man  wraps  baby  up.  When  others  return  they 
wish  baby  to  grow  up  as  daughter.  Baby  grows  and  is  industrious.  She  is 
warned  that  if  she  hears  people  playing  shinny  to  pay  no  attention.  Game 
is  heard.  Second  and  third  time  game  is  nearer  tipi.  Women  who  are  play- 
ing ask  Tenderfoot- Woman  to  play,  as  Buflfalo-BuU  is  waiting  for  her. 
Fourth  time  big  noise  is  heard  and  ball  enters  and  falls  on  her  work.  She 
snatches  it  up  and  throws  it  toward  door.  She  flies  out  with  ball.  She  goes 
to  Buffalo-Bull  in  center  of  herd  and  becomes  his  wife.  He  is  very  jealous  of 
her  and  tells  wife  not  to  look  at  other  buffalo  and  \o  keep  her  position  until 
ordered  to  move.  When  young  men  find  daughter  gone,  they  ask  different 
birds,  animals  and  insects  what  they  must  do  to  get  her  back.  Gopher  says 
he  can,  and  starts  underground.  He  tells  her  to  arrange  her  robe  as  if  she 
were  sitting  down.  She  escapes  through  gopher's  tunnel  and  gets  back. 
Buffalo  herd  is  going  to  water  for  drink.  Buffalo-Bull  tells  wife  to  get  up 
and  come  along.  Girl  says  nothing.  Buffalo-Bull  mad  and  strikes  her,  but 
she  is  gone.  After  scenting  her  direction,  herd  starts  on  her  trail.  When 
young  men  with  daughter  see  herd  coming  they  are  frightened  and  obtain 
safety  in  tree-top.  Herd  sees  them  and  Buffalo-Bull  orders  other  buffalo  to 
charge  on  tree.  They  do  no  good.  Buffalo-Bull  charges,  becomes  fastened. 
One  of  men  comes  down  and  kills  Buffalo-Bull  by  striking  him  on  side  of  neck 
with  knife.    They  place  wood  around  his  body  and  fire  burns  him  to  ashes. — D. 

85. — Light-Stone. 

In  tipi  are  six  brothers  and  sister.  Oldest  brother  starts  on  trip  to  other 
camp-circle.  He  comes  across  tipi  well  tanned  by  smoke.  He  goes  in.  Old 
woman  lying  on  bed  asks  hlim  to  take  rest.  She  asks  him  to  tramp  on  her  back 
to  relieve  pain  in  spinal  column.  Young  man  walks  slojvly  on  old  woman's 
back.  She  asks  him  to  step  lower  down.  He  does  so  and  puts  his  feet  on  sharp 
rib.  like  spike,  killing  him  instantly.  Old  woman  gets  axe  and  some  tipi  pins 
and  stakes  him  to  ground  by  hands  and  feet.  She  takes  pipe  and  smokes  and 
after  she  has  burned  out  tobacco  places  ashes  on  eyes,  mouth  and  breast  of 
young  man.  The  same  fate  befalls  the  other  five  brothers  on  succeeding  days. 
After  last  young  man  has  gone,  sister  feels  sad  and  lonely  and  goes  to  distant 
hill,  weeping.  She  finds  small  round  transparent  stone,  accidentally  swallows  it 
when  she  goes  to  sleep.  She  gradually  grows  in  size,  until  she  gives  birth 
to  boy.  Boy  grows  rapidly.  Mother  packs  him  on  back  and  walks  about  hill 
weeping.  Boy  asks  what  is  matter  and  she  tells  him  of  absence  of  his  uncles. 
Boy  grows  to  be  man  and  makes  bow  and  arrows.  Light-Stone  or  Transpa- 
rent-Stone tells  his  mother  he  is  ready  to  go  on  journey  and  inquires  which 


446         Field  Columbian  Museum— Anthropology,  Vol.  V. 

way  his  uncles  went.  Boy  starts  with  bow  and  arrows  and  comes  to  well- 
tanned  tipi.  He  knows  danger  there.  Old  woman  sees  him  and  asks  him  ta 
come  and  trample  on  her  backbone.  Light-Stone  consents,  and  goes  to  her. 
He  barely  puts  his  foot  on  old  woman's  back  and  she  tells  him  to  get  on-  with 
both  feet.  He  walks  about  on  back  and  steps  on  sharp  spike,  but  since  his 
body  comes  from  stone  it  overpowers  sting  and  he  becomes  large  stone,  having 
enormous  weight.  Old  woman  asks  him  to  get  off,  but  ht  refuses  and,  in- 
creasing his  weight,  crushes  her  body,  telling  her  he  is  paying  her  back  for 
destroying  his  uncles.  Light- Stone  piles  wood  on  old  woman  and  sets  fire  to 
her.  Sparks  from  her  body  fly  away  and  light  at  short  distance,  saying. 
"Light-Stone  cannot  injure  me."  He  goes  and  takes  up  sparks  and  throws 
them  back  on  fire,  until  Vhole  body  is  in  ashes.  Light-Stone,  with  bow  and 
two  red  and  two  black  arrows  erects  willow  sweat-lodge.  At  short  distance 
from  sweat-lodge,  he  shoots  black  arrow  up  in  air  and  tells  uncles  to  get  out 
of  lodge.  Lodge  moves  at  bottom.  Then  he  shoots  red  arrow  and  tells  uncle'> 
to  get  away.  He  then  shoots  black  arrow,  again  addressing  words,  and  lodge 
moves  at  sides.  He  shoots  last  red  arrow  and  six  uncles  come  out  alive 
again.  Light-Stone  tells  uncles  who  he  is  and  what  he  has  done.  After  thank- 
ing and  kissing  him,  they  go  back  and  sister  meets  them  near  tipi.  She  kisses 
her  brothers  and  son  and  they  are  at  peace.  Old  woman  comes  to  tipi,  with 
iron  digging  stick  and  big  bag.  After  addressing  them  she  drops  heavy  bag 
on  ground  and  says  she  is  going  to  take  it  inside— it  is  sacred  bag  and  she  is 
its  owner  and  therefore  she  can  open  it,  but  it  is  prohibited  to  others.  There  is 
something  inside  that  she  will  not  let  them  see.  Young  men  go  on  hunt  and 
sister  with  boy  go  to  hill  to  watch  for  their  return.  Sister  sees  old  woman  go 
out  and  look  around  and  she  becomes  suspicious  of  her.  She  sends  boy  to  ■ 
see  why  she  did  so  and  he  tells  mother  that  old  woman  possesses  cruel  feeling 
toward  human  beings  and  he  will  play  trick  on  her.  Boy  turns  into  wood- 
pecker and  lights  on  tipi  pole  and  pecks,  which  makes  old  woman  hide  contents 
of  bag.  She  goes  out  to  see  what  it  is  and  sees  bird  pecking  at  pole.  She  goes 
back.  She  opens  bag  and  spreads  out  men's  costumes,  and  says  seven  men  and  one 
woman  should  have  plenty  of  hair  about  them  to  finish  skirts  and  leggings.  She 
says  she  will  wait  a  little  longer  and  then  kill  them  all.  Woodpecker  informs 
mother.  On  return  of  young  men  from  hunt  all  are  secretly  informed  of 
danger.  They  plan  to  get  rid  of  old  woman  and  bag.  Son  tells  old  woman 
to  go  and  dig  potatoes.  After  she  has  gone  young  men  gather  wood  and  place 
bag  on  top  and  set  fire  to  it.  Wind  blows  toward  old  woman  and  she  smells 
odor  of  bag.  She  runs  to  fire  and  with  iron  digging  stick  pokes  bag  out.  She 
unties  it  and  finds  two  human  testes  uninjured,  cover  of  shield  is  burnt  up, 
but  inside  iron  disc  is  all  right.  She  takes  headdress  of  two  human  testes, 
ties  them  together  and  ties  them  back  of  her  head.  She  takes  iron  digging  stick 
and  shield  and  begins  fighting  young  men.  They  shoot  at  her,  but  arrows  come 
'bounding  back  from  iron  shield.  Light- Stone  advances  to  her,  shoots  at  head- 
dress, hits  it  in  center.  She  falls  dead.  They  put  her  into  fire  again  and  she  is 
burned  up  to  ashes.  They  all  agree  to  return  and  soon  reach  camp-circle.  Sis- 
ter attracts  young  man  and  she  is  married  with  consent  of  brothers.  She  gives 
birth  to  girl.  Family  has  now  prettiest  young  man  and  girl.  Young  man  has 
separate  bed  on  west  side  of  tipi.  During  nights,  young  girls  come  in  to  sec 
him.     They,  ask  him  to  take  a  wife.     Parents  say  he  is  too  young  to  marry. 


Abstracts — Dorsey  and  Kroeber.  447 

All  are  refused.  One  night  his  sister,  seeing  no  one  near,  lies  down  on 
bed  with  him.  She  does  not  answer  his  questions  and  he  cannot  find  out  wha 
she  is.  She  comes  to  him'  several  nights  without  speaking.  He  places  paint  bag 
by  pillow  and  at  night  he  puts  finger  into  paint  bag  and  makes  streak  on  her 
shoulders.  Young  man  sees  finger-mark  on  sister's  shoulder,  He  is  ashamed 
and  goes  to  sleep  again.  He  eats  little  and  goes  out  for  day.  He  hears  chil- 
dren talking  about  his  sister  sleeping  with  him.  He  goes  to  hill  and  weeps. 
Whole  tribe  hears  news.  Mother  goes  to  him,  he  concludes  to  cease  being 
human  being  and  turns  into  stone,  which  is  so  light  it  can  be  seen  at  distance. 
— D. 

86. — Ba3x;er-Woman, 

Man,  wife  and  brother-in-law  camp  together.  Woman  tempts  brother- 
in-law.  He  rejects  her.  This  goes  on  for  some  time.  Wife  determines  to 
fix  young  man.  She  digs  hole  underneath  bed  big  enough  for  him  to  fall  into, 
and  leaves  about  four  inches  of  ground.  Brother-in-law  comes  to  tipi  for  lunch 
and  sits  on  bed.  He  falls  into  pit.  Husband  returns  and  misses  brother.  Wife 
says  he  has  not  returned.  In  morning  he  goes  to  look  for  him,  but  cannot  find 
him.  Husband  does  this  four  times  and  concludes  wild  beasts  have  destroyed 
him.  He  and  wife  mourn  over  him.  When  crying  bitterly  she  says  under 
her  breath,  "I  dropped  him  and  buried  him."  They  go  back  to  main  camp. 
Gray- Wolf  comes  to  deserted  camp  seven  or  ten  days  after  brother  has  been 
buried  alive.  Wolf  takes  pity  on  him  and  faces  to  four  directions  and  howls 
for  rest  of  wolves  and  coyotes  to  come.  They  dig  man  out  of  pit.  He  is  very 
thin.  He  goes  with  wojves  and  they  furnish  him  with  meat.  When  he  obtains 
strength,  gray  wolves  go  with  him  and  turn  him  loose  in  camp  to  surprise  of 
his  relations."  He  tells  people  circumstance  of  his  absence.  He  orders  big  pem- 
mican  which  wolves  had  asked  for.  They  wait,  sitting  in  half-moon  circles 
at  distance  from  camp.  When  pemmican  is  made  sister-in-law  packs  it  and  is 
ordered  to  carry  it  for  brother.  They  go  to  wolves  and  brother  tells  her  to 
carry  burden  to  old  gray  wolves  in  center.  As  she  drops  it,  brother  says  to 
animals,  "Here  is  your  pemmican,  together  with  the  woman."  She  is  eaten. 
For  her  wicked  deed  she  lis  no  longer  part  of  people,  but  placed  with  animals. — D. 

87. — Badger- Woman. 

Man  and  wife  and  his  only  brother  go  in  search  of  food.  They 
camp  in  broad  valley.  Husband  is  very  fond  of  brother,  who  is  handsome 
and  has  peaceable  disposition.  Husband  goes  after  game  while  brother  and 
wife  remain  at  home.  Brother  stays  inside  while  wife  gathers  firewood,  etc. 
Husband  returns  loaded  with  beef  and  hides.  That  evening  they  have  good 
meal.  Next  morning,  husband  again  tells  brother  to  take  things  easy.  When 
husband  has  gone  wife  thinks  that  this  is  the  opportunity  to  win  affections  of 
brother-in-law.  She  prepares  extra  meal  for  him,  awakens  him  and  asks  him 
to  eat  it  for  her  sake.  Before  he  finishes,  wife  takes  seat  beside  him,  and  be- 
gins to  tempt  him.  He  escapes  from  her.  Husband  returns  loaded  with 
beef.  Wife  goes  out  and  brings  in  meat.  Husband  thinks  wife  is  true. 
Next  morning,  husband  leaves  and  again  wife  tempts  brother-in-law.  He 
goes  to  hill,  where  he  sits  weeping.     Husband  returns  with  more  beef.     Brother 


448        Field  Columbian  Museum — Anthropology,  Vol.  V. 

returns  and  they  are  all  in  good  humor  that  night.  The  wife  tempts  the 
brother-in-law  on  the  two  following  days.  He  pushes  her  away  and  goes  out 
to  hill,  weeping  because  of  constant  temptation.  Wife  decides  to  do  something. 
She  digs  hole  imder  his  bed,  covers  with  dirt  and  brush  and  makes  beautiful 
bed.  Husband  returns  early  and  brother  seeing  him  coming  goes  to  tipi.  He 
sits  down  on  bed  and  suddenly  drops  out  of  sight.  Wife  covers  him  with  dirt 
and  fixes  bed.  leaving  nothing  to  arouse  suspicion.  On  husband's  return  he 
inquires -for  brother.  Wife  says  he  has  gone  to  woods.  Husband  eats  and  there 
is  queer  noise  like  human  cry.  Wife  pokes  fire,  into  which  she  throws  piece  of 
sinew.  First  she  says  sinew  and  then  sticks  make  the  strange  noise.  Finally  they 
retire  but  in  different  spirits.  In  morning  husband  goes  in  search  of  brother. 
After  breakfast  he  stays  at  home  watching  eagerly  for  his  return.  Next  day 
wife  feels  sorry  and  husband  thinks  really  she  does  not  know  of  his  brother's 
disappearance.  They  look  for  him  for  days  and  nights  till  at  last  they  decide 
that  some  wild  beast  or  enemy  has  killed  him.  They  then  break  camp  and  re- 
turn to  main  camp  in  full  mourning.  They  destroy  everything  and  are  left 
destitute.  They  tell  of  the  mysterious  disappearance  of  young  man.  For  days 
and  nights  husband  is  on  hills  weeping  because  of  brother,  while  wlife  who 
has  her  hair  cut,  enjoys  herself.  After  they  go  back  to  main  camp-circle,  Gray- 
Wolf  appears  at  their  old  camp-ground.  Gray-Wolf  hears  strange  cry.  He 
listens  attentively  and  hears  human  being.  He  has  compassion  and  walks  off 
and  cries  out  at  four  places  for  all  wolves  and  coyotes  to  come.  They  come, 
and  all  begin  digging  at  ground  and  finally  come  to  man  unconscious,  thin 
and  poor.  Animals  get  him  out  of  ground  and  lift  him  into  standing  position 
and  (Question  him  about  his  fate.  He  tells  them  he  was  buried.  Gray-Wolf 
sends  Black- Wolf  to  search  for  food  for  man.  He  eats  it  and  it  gives  him 
strength.  He  goes  with  Gray-Wolf  and  others  in  authority.  He  lives  with 
them,  is  constantly  fed  by  coyotes.  Gray-Wolf  decides  that  man  shall  return 
to  his  brother.  All  wolves  and  coyotes  assemble  and  consent  to  act  for  his 
benefit.  Gray- Wolf  and  Black- Wolf  are  sent  to  find  main  camp.  They  find  it. 
All  wolves  and  coyotes  journey  with  young  man  to  big  camp-circle.  Gray- 
Wolf  goes  to  crying  man  and  tells  him  to  cease  mourning,  to  have  wife  prepare 
pemmican  and  sausages.  Wife  comes  with  wood  to  light  tipi  which  is  in 
darkness  owing  to  mourning,  and  sees  guest.  Husband  tells  her  to  get  much 
pemmican  and  sausages  ready  immediately.'  He  tells  her  that  friend  is  his 
brother.  She  goes  to  brother-in-law  and  tries  to  kiss  him,  but  he  tells  her  to 
go  and  do  as  commanded.  Pemmican  and  sausages  are  now  provided. 
Brother  tells  sister-in-law  to  take  victuals  and  come  with  him.  Before  reach- 
ing wolves  and  coyotes  they  stop,  and  stepping  backward  he  cries  with  loud 
voice  for  them  to  come  and  take  their  food.  Woman  is  devoured  with  food 
she  prepared.  Brother-in-law  goes  back  to  brother's  tipi  and  lives  there  rest 
of  his  time. — D. 

88.^ — Badger- Woman. 

A  man's  wife  makes  love  to  his  younger  brother.  When  he  refuses  to  have 
anything  to  do  with  her,  she  causes  him  to  fall  into  a  pit  which  she  covers  over. 
The  young  man  is  rescued  by  the  wolves  and  other  animals.  He  returns  to  his 
family  who  have  thought  him  dead.  The  woman  is  sent  out  to  bring  the  wolves 
meat  and  is  killed  by  them. — K.  ' 


Abstracts — Dorsey  and  Kroeber.  449 

89. — Nariniiha,  the  Substitute. 

Pretty  girl  refuses  to  marry.  Visitor  from  another  camp-circle  informs 
people  about  famous  young  man  named  Nariniiha.  Pretty  girl  is  tempted  to 
seek  famous  young  man  when  Sun-dance  is  prepared.  She  reaches  tipi  and 
holds  transparent  goat  horn  spoon  to  young  man  to  drink,  as  special  request  for 
immediate  marriage.  Nariniiha  drinks  water,  thus  accepting.  She  sits  by'  him 
and  grandmother  congratulates  young  man.  Nariniiha  asks  girl  to  go  to  get 
water.  When  she  is  gone  he  asks  grandmother  to  tell  girl  that  he  murders  his 
wives  if  they  follow  him.  After  Sun-dance  lodge  was  put  up,  old  man  cried 
out  that  Nariniiha  was  to  go  over  quickly  as  Sasayi  was  waiting  for  him. 
Nariniiha  goes  over  and  lies  down,  with  his  head  to  center,  for  Sasayi's  plat- 
form. Old  woman  tells  wife  that  if  she  does  not  stay  with  her  during  bus- 
hand's  absence  he  would  have  to  murder  her.  Excitement  becomes  intense. 
Nariniiha  affords  spfectacle  for  all,  for  his  head  and  tail  both  shake  as  Sasayi 
dances.  Wife  dresses  up  and  walks  over.  Sees  husband  lying  flat  on  ground 
and  is  angry.  She  walks  over,  carrying  spoonful  of  water  and  quenches  thirst 
of  Sasayi.  Handsome  girl  thus  finally  marries  right  man  and  Nariniiha  has 
no  wife. — D. 

90. — The  White  Dog  and  the  Woman. 

In  camp-circle,  industrious  young  woman  had  attractive  lodge  to  herself. 
Young  men  court  in  vain.  One  night,  when  fast  asleep,  young  man  lies  down 
on  her  bed  with  her.  On  waking  she  sees  young  man  with  beautiful  robe, 
painted  white,  and  is  overpo^-ered.  After  a  while  she  paints  his  robe  red  to 
identify  him,  as  though  embracing  him.  Near  morning,  young  man  leaves. 
After  breakfast,  she  takes  axe  and  rope  and  starts  for  wood,  intending  to  find 
out  who  young  man  was.  Large  white  dog  comes,  wagging  his  tail,  smiling  at 
her.  She  sees  her  finger-marks  on  dog's  back.  She  strikes  dog  with  axe,  and 
goes  home  in  despair.  Next  morning  she  is  in  family  way  and  keeps  close  in 
tipi.  Gives  birth  to  twin  dogs,  male  and  female,  which  she  loves  and  carefully 
cares  for.  They  grow  rapidly.  She  nurses  them  from  her  breast.  They  run 
away.  Providing  herself  with  food,  leggings  and  moccasins,  she  follows  their 
trail  until  at  noon,  when  tracks  become  like  those  of  human ;  they  lead  toward 
sunset.  About  sun-down  she  sees  red-painted  tipi.  She  sees  her  children  play- 
ing outside,  and  man's  shadow  inside,  and  hears  children  asking  father  to 
receive  her.  Fourth  time  he  says  she  may  come  in.  On  entering  she  sees  man 
painted  red,  with  white  robe,  sitting  in  west  of  tipi.  His  forehead  is 
wrapped  with  white  skin,  he  looks  toward  ground.  She  says  she  tracked  her 
children  to  his  tipi.  He  tells  her  he  is  father  of  her  children ;  that  she  struck 
him  and  had  best  go  home  and  leave  children.  She  still  asks  that  she  may  take 
them  back.    Not  known  if  she  succeeded. — D. 

91. — The  White  Dog  and  the  Woman. 

Virgo  e  somno  expergefacta  invenem  in  eodem  lecto  invenit.  She  marks 
his  back  with  her  paint-covered  hand.  Seeing  that  her  lover  is  a  dog,  she 
tries  to  kill  him,  but  he  escapes.  She  gives  birth  to  dogs.  They  leave  her. 
following  the  old  dog,  and  turn  to  persons.  She  follows  the  tracks.  At  the 
children's  solicitation,  the  man,  who  is  the  sun,  allows  her  to  enter  his  tent, 
but  sends  her  back. — K. 


450        Field  Columbian  Museum — Anthropology,  Vol.  V. 

92. — The  White  Dog,  the  Woman  and  the  Seven  Puppies. 

In  big  camp-circle  were  man,  wife,  daughter  and  young  boy.  Daughtc^r 
is  beautiful  and  has  separate  tipi.  Many  young  men  court  daughter,  but  with- 
out success,  as  she  objects  to  marriage.  White-Dog  comes  to  daughter's  tipi 
and  stays  around  it  very  closely.  It  follows  foot-trail  when  daughter  goes  to 
river  for  water.  She  throws  stick  to  drive  it  away  but  without  effect.  When 
she  returns  to  tipi  and  takes  her  quill  work,  dog  comes  over  and  lies  on  ground- 
At  noon,  when  daughter  goes  for  firewood  she  finds  dog  lying  on  ground. 
She  tries  again  to  drive  it  away  and  it  lies  down  by  her  while  preparing  supper. 
Going  out  for  a  moment  she  sees  dog  lying  near  entrance  to  tipi.  She  scolds  it  and 
mother  expostulates  with  her  for  talking  so  as  to  disturb  neighbors.  Before 
going  to  bed,  daughter  drives  stakes  pins  and  fastens  door  to  keep  away  intrud- 
ers. During  night  dog  returns  and  lies  on  bed  with  her,  going  away  when  she 
begins  to  move.  Following  day  dog  again  follows  daughter  and  will  not  be 
driven  away.  Dog  enters  tipi  during  night  but  she  is  awake  and  drives  it 
away.  It  walks  off  few  paces,  returns  and  takes  bed  at  her  side  again.  Next 
day  dog  again  follows  her  about  as  before.  In  evening,  feeling  queer,  she  goes 
to  tell  mothfer,  who  says  she  probably  has  stomach  trouble.  During  night,  dog 
sneezes  and  wakes  up  daughter,  who  is  suspicious  and  determines  to  be  on 
alert.  About  midnight  man  wearing  white  robe  comes  in  and  lies  on  bed  with 
her.  She  tells  him  to  leave  her  alone  and  go  home.  He  then  says  he  has  for 
some  time  slept  with  her  and  is  the  white-dog.  Woman  finally  gives  up  and 
makes  no  efforts  to  escape  from  him.  Woman  manages  to  mark  back  of  his 
white  robe  with  painted  hand.  In  morning  she  takes  vessel  and  goes  out  for 
water.  Dog  bearing  finger-mark  follows  her  without  being  molested.  On  re- 
turn to  tipi  she  goes  to  timber  to  get  some  wood.  Dog  runs  up  to  her  wagging 
its  tail.  She  takes  stone  and  strikes  dog  on  ear,  bringing  blood.  Dog  runs 
off  crying  and  goes  home  to  another  camp-circle.  Entering  parents'  tipi,  he 
says  he  was  married  and  wife  got  mad  and  struck  his  ear.  He  asks  them  to 
make  seven  pairs  moccasins,  leggings,  and  shirts  for  him.  In  evening  daughter 
goes  to  visit  parents,  sitting  quietly.  She  tells  mother  of  visit  of  young  man, 
who  was  White-Dog  and  that  she  had  struck  him,  making  him  run  away. 
Mother  disapproves  of  her  conduct.  Daughter  becomes  sick,  go.es  to  bed  at 
parents'  tipi  and  gives  birth  to  seven  white  puppies.  She  tells  brother  to  put 
them  in  bag  and  drown  them  in  river.  Boy  takes  puppies  to  river,  but  stops 
at  old  Cottonwood  tree,  makes  shelter  of  bark  and  places  puppies  inside.  He  re- 
turns and  under  pretense  of  hunger,  gets  from  mother  meat  which  he  takes  for 
the  puppies.  After  dinner  he  gets  big  bowl  filled  with  greasy  stock,  which  he 
carries  off  to  his  nephews.  Next  day  he  manages  to  take  them  a  pot  of  clotted 
blood  soup.  He  takes  pot  home  and  on  his  return  finds  puppies,  but  changed  to 
seven  boys,  who  become  puppies  again  on  going  back  to  shelter.  At  dinner  hi* 
asks  for  big  bowl  and  sister  charges  him  with  feeding  puppies.  He  admits  it 
and  after  dinner  goes  and  brings  little  ones  into  tipi.  When  they  get  up  from 
their  seats  they  are  seven  bright  looking  youths.  Boy  takes  them  back  to 
river.  Father  comes  for  them  and  leads  them  away  toward  his  parents'  camp- 
circle.  Boy  goes  home  and  tells  of  loss.  Sister  follows  and  overtakes  man 
with  children.  She  asks  him  to  let  her  have  oldest  boy.  Instead,  he  gives  her 
leg  bone  for  daughter  with  which  woman  returns.     Parents  of  man  give  boys 


r^mam 


Abstracts — Dorsey  and  Kroeber.  451 

clothing  they  have  prepared.  Pitiful  cry  of  dog  at  tipi.  Man  sends  oldest  boy 
to  inquire  of  trouble.  Mother  dog  has  been  whipped  for  stealing  fat  meat, 
because  of  hunger.  Dog  asks  to  be  free  from  cruel  master.  Father  sends 
word  for  it  to  get  away  at  night.  Man  and  seven  boys  go  to  help  dog  carr>- 
puppies  out  from  camp-circle.  Man  howls  and  all  dogs  come  to  him  and  they 
go  together  over  divide  to  big  river.  People  find  all  dogs  gone.  Spies  are  sent 
to  find  trail.  Two  young  men  go  to  river  and  see  smoke  from  whitish  tipi  in 
timber  and  dogs  at  play.  Dogs  will  not  allow  them  to  go  forward.  They  re- 
turn and  tell  about  location  of  camp.  Four  young  men  are  sent  to  coax  dogs 
back  to  camp.  They  also  have  to  turn  back  disappointed.  People  send  six 
young  men  to  make  friendly  terms  with  man  and  boys.  Dogs  refuse  to  let  them 
advance  but  people  make  dogs  retreat.  Men  reach  tipi  and  are  told  of  cause  of 
dogs'  leaving.  They  eat  with  people  and  dogs  in  good  faith:  They  all  return 
to  camp  with  friendly  feelings  and  dogs  go  back  to  their  homes  with  better 
spirits.  People  and  dogs  go  on  hunt.  Mother  gives  dog  fat  piece  of  meat  and 
then  to  all  other  dogs.     So  dogs  remain  to  this  day. — D. 

03. — The  She-Bear  and  the  Two  Brothers. 

Two  young  brothers  are  out  in  prairie.  They  see  in  distance  person 
walking.  They  approach  the  being.  One  brother  takes  off  clothes,  goes  to 
creature,  which  is  black  bear  on  its  back  asleep.  He  has  connection  with  bear 
which  does  not  awake.  Brothers  start  off  home.  Bear  waking  up  smells  hu- 
man beings'  presence.  She  tracks  boys'  trail  until  she  reaches  their  tipi.  She 
walks  to  boys'  bed,  separates  them  and  lies  on  bed  between  them.  Father  puts 
itp  tent  outside  for  boys  and  she-bear,  and  council  is  held  to  decide  best  way 
to  get  rid  of  animal.  When  boys  and  bear  are  sleeping,  Dog  Soldiers  come 
along  and  kill  her. — D. 

94. — The  Adulterous  Bear 

A  man,  suspecting  his  wife  of  adultery,  finds  a  bear  with  her.  He  shoots 
and  wounds  him,  and  kills  his  wife.  The  bear  returns  with  other  bears,  who 
attack  the  camp. — K. 

9S. — The  Bear  and  the  Old  Men. 

A  bear  burns  two  old  men  who  are  sleeping,  until  each  accuses  the  other 
and  they  begin  to  fight. — K. 

96. — The  Bear  who  Painted  Himself. 
A  war-party  see  a  bear  painting  himself  by  his  reflection  in  the  water. — K. 

97. — The  Deceived  Bear. 

A  war-party  meet  a  bear.  One  of  the  men  feigns  death.  He  is  handled 
all  over  by  the  bear.     Suddenly  he  seizes  the  bear,  who  flees  in  fright. — EL 


452        Field  Columbian  Museum — Anthropology,  Vol.  V. 

98. — The  Bear  and  the  Skunk. 

Bear  going  along  road  meets  skunk.  They  dispute  as  to  right  of  way. 
Skunk  finally  says  bear  cannot  make  him  get  out  of  road  and  cannot  kill  him 
cither — he  has  only  one  vital  spot.  Bear  asks  what  is  vital  spot.  Skunk  re- 
plies that  when  they  want  to  kill  him  they  get  behind  him  and  look  closely  at 
his  rectum.  Skunk  turns  around  and  lifts  tail  and  bear  looks.  Skunk  tells  bear 
to  open  eyes  wide  and  take  good  glance  and  he  (skunk)  will  be  dead.  Bear 
does  so  an4  skunk  defecates  into  his  eyes.  He  staggers  oflf  road  and  falls  on 
ground,  while  skunk  yells  for  victory  and  runs  off. — D. 

99. — The  Quarreling  Porcupines. 

A  war-party  hear  what  they  think  is  a  woman  crying.  They  find  two 
porcupines  acting  like  persons. — K. 

100. — The  Painted  Porcupine. 

Wife  doing  much  quilled  work  but  not  enough  quills  to  finish.  Daughter 
hears  of  painted  porcupine  and  goes  to  offer  herself  to  him  that  she  may  get 
quills  for  mother.  He  accepts  and  they  become  happy  couple.  Porcupine  tells 
wife  she  can  pick  his  quills  for  her  mother.  He  then  has  plenty,  but  late  in 
summer  very  few.  Wife  picks  colored  quills,  fills  bladder  bags  and  takes  them 
to  her  mother. — D.  ■ 

loi. — Thunder-Bird  and  the  White-Owl. 

White-Owl  and  Thunder-bird  challenge  each  other  for  exhibition  of  power. 
Thunder-bird  starts  black  clouds  with  great  noise  and  wind.  White-Owl  starts 
low  white  clouds  with  piercing  wind.  The  black  clpuds  and  white  clouds  meet. 
White  clouds  scatter  snow  which  drifts  and  there  is 'a  blizzard  and  everything 
is  frozen  up.    So  white  bird  gains  day  and  is  considered  more  powerful. — D. 

102. — Raw-Gums  and  White-Owl- Woman. 

Camp-circle  with  ground  covered  with  snow.  Family  with  young  baby  who 
in  forepart  of  night  cries  until  exhausted.  In  morning  baby  nearly  out  of  cradle, 
but  sound  asleep.  Child  gentle  of  disposition  during  day  and  sleeps  most  of 
time.  During  night  child  gets  out  of  cradle  and  wanders  off.  Towards  twilight 
he  comes  back  to  cradle  without  disturbing  parents.  Since  baby  is  born,  frequent 
deaths  occur  at  night  among  good  classes  of  people.  Parents  begin  to  suspect 
child.  They  decide  to  watch  him  during  night,  but  cannot  keep  awake.  One 
morning  at  breakfast  child  opens  mouth  and  mother  sees  in  his.  teeth  fresh 
morsels  of  human  flesh.  She  tells  husband  child  must  be  killer  of  chiefs.  Pa- 
rents sleep  during  day  to  find  out  strange  disposition  of  child.  At  night  they 
pretend  to  go  to  sleep.  Raw-Gums  cries  loudly,  but  parents  snore  and  believing 
them  sound  asleep  he  goes  his  way.  He  takes  his  pierced  buffalo  robe  and  goes 
toward  tipi  of  only  surviving  chief.  Parents  peep  through  breastpin  holes  of 
tipi  and  watch  child.  Raw-Gums  enters  chief's  tipi.  Comes  out  carrying  chief 
in  his  arms  toward  river.     Raw-Gums  eats  chief's  flesh  and  leaves  only  bones. 


Abstracts — Dorsey  and  Kroeber.  455 

Parents  see  him  climb  cottonwood  snag  and  drop  remnant  of  chief  into  hollow 
body  of  snag.  Raw-Gums  goes  back  to  tipi  and  manages  to  get  to  cradle  without 
disturbing  parents,  \v4io  lie  awake.  While  child  is  still  sleeping  father  directs 
wife  to  boil  beef.  He  invites  men  to  assemble  at  his  tipi.  He  tells  them  he  has 
called  them  together  to  decide  best  plan  to  get  rid  of  child.  He  tells  them  what 
he  has  seen.  Men  much  amazed  and  finally  leave  it  with  fat^her  to  punish 
child.  He  wraps  baby  with  fat  and  throws  it  out  of  door  and  calls  dogs  to 
plunge  for  it.  When  Raw-Gums  lights  on  ground  he  becomes  young  man  and 
begins  to  dance  around,  singing,  "A  skeleton!  A  skeleton!"  Bereaved  families 
go  to  cottonwood  and  cut  it  down.  They  find  skeletons  of  chiefs.  People  break 
camp  and  leave  locality. 

Old  woman,  White-Owl-Woman,  comes  to  place.  Challenges  Raw-Gum.; 
to  exhibition  of  power.  He  consents.  White-Owl-Woman  makes  fire,  stakes 
blue  stem  and  starts  it  to  burn  at  bottom.  Blue  stem  burns  and  falls  toward 
Raw-Gums,  who  has  to  seek  good  food.  Raw-Gums  goes  to  deserted  camping 
places  and  brings  good  dried  beef  with  tenderloin  fat,  which  White-Owl-Woman 
eats.  She  stakes  another  blue  grass  stem  and  it  falls  toward  her.  She  goes  to- 
deserted  places  and  brings  in  food  which  Raw-Gums  eats.  The  burning  of  blue 
grass  was  repeated  twice  more  and  both  bring  in  roll  of  pemmican  mixed  with 
berries.  White-Owl-Woman  then  asks  Raw-Gums  questions  to  show  best  intel- 
ligence. She  asks,  what  is  most  essential  article  He  answers,  moccasin ;  what 
never  gets  tired  motioning  people?  ear-flaps  of  tipi;  what' never  tires  of  stand- 
ing in  upright  position,  is  always  very  attentive?  tipi  pins;  what  has  two  paths? 
nose;  which  travels  fast?  brain  (thought)  ;  what  animal  is  harmless?  rabbit; 
which  of  two  hands  is  most  useful?  left  hand.  White-Owl-Woman  tells  Raw- 
Gum;;,  as  he  had  answered  questions  so  readily,  to  strike  her"  head  at  top.  He 
strikes  her  head  with  stone  sledge  and  bursts  her  skull  and  so  scatters  brains, 
which  were  snow,  melting  very  gradually.  Thus  there  is  season  of  vegetation. 
— D. 

103. — The  Skunk  and  the  Rabbit. 

The  rabbit  and  the  skunk  meet  in  a  trail.  Neither  will  make  way  for  the 
other.  The  skunk  persuades  the  rabbit  that  he  will  give  him  medicine  for  his 
eyes,  blinds  him,  and  goes  on  his  way. — K. 

104. — Turtle's  War- Party. 

Ad  bellandum  proficiscuntur  homines.  Comitatur  testudo ;  quocum  una  eunt 
verruca  et  vulva.  Postquam  redierunt  verruca  et  vulva  corporis  membra  fiunt. 
— K. 

IDS — The  Girl  who  became  a  Bear. 

A  girl  who  plays  at  being  bear  turns  to  one.  When  the  other  children 
reveal  this,  she  attacks  the  camp  and  kills  many  people.  The  survivors  flee, 
leaving  two  children  tied  to  a  tree.  A  dog  loosens  them.  When  the  bear  pur- 
sues them,  they  rise  to  the  sky  by  means  of  a  ball  and  turn  to  stars. — K. 


454        Field  Columbian  Museum — Anthropology,  Vol.  V. 

1 06. — Big-Owl,  Owner-of-Bag. 

In  camp-circle  family  of  man,  wife  and  boy.  Boy  gets  mad  and  cries. 
Mother  threatens  him  with  Owner-of-Bag,  but  he  will  not  cease.  She  takes  lad 
in  and  throws  him  out  of  tipi,  calling  out  for  Owner-of-Bag  to  come  for  him. 
He  falls  into  bag  of  Owner-of-Bag,  who  gives  him  food  to  keep  him  from  cry- 
ing more.  Mother  thinks  boy  has  gone  to  sleep  with  relatives.  During  night, 
mother  goes  in  search  of  boy,  but  he  is  gone  and  she  goes  back  to  bed  weeping. 
Next  day  she  goes  around  camp,  but  boy  is  missing,  and  she  returns  in  much 
grief.  Thought  comes  into  her  mind  and  she  pledges  to  make  articles  with  por- 
cupine quills.  For  days  she  makes  moccasins,  leggings,  shirts  and  various 
robes.  When  articles  finished  she  wraps  them  in  bundle  and  starts  in  search 
of  child.  As  she  is  traveling  along  she  hears  voice,  which  promises  her  services. 
Toward  evening  she  comes  in  sight  of  river  and  sees  tipi  by  itself  near  river. 
Young  boy  comes  out,  addresses  her  as  mother  and  bids  her  enter  before  grand- 
father returns.  She  enters  and  finds  tipi  by  tree  with  grape-vines  all  around. 
Boy  is  little  owl.  Big-Owl  hoots  in  distance.  Little-Owl  makes  mother  squat 
with  bundle  under  cover  and  bag  and  places  arrow  sticks  on  top  of  her.  Big- 
Owl  returns  and  tells  boy  he  has  left  beef  for  him  to  skin.  He  adds  that  he 
smells  footprints  of  mother.  Boy  says  she  has  not  come.  Before  going  out 
he  tells  Big-Owl  not  to  disturb  arrow  sticks  or  he  will  kill  him.  Little-Owl 
soon  returns  with  beef.  Big-Owl  sends  him  three  times  in  succession,  to  kill 
"buffalo — first,  one,  then  five  and  then  ten,  which  will  go  into  bag  without  trouble 
if  he]d  open  toward  animals.  Each  time,  Big-Owl  says  he  smells  mother  and 
Little-Owl  repeats  that  if  he  disturbs  arrows  he  will  kill  him.  On  last  occasion 
Little-Owl  leaves  five  beeves  unskinned  and  asks  Big-Owl  to  go  and  finish  them. 
He  goes,  but  soon  returns.  He  goes  back  again  on  command  of  Little-Owl,  say- 
ing as  he  flies  away,  "All  right,  but  I  smell  your  mother."  Mother  gets  up  and 
takes  two  pairs  of  men's  moccasins  out  of  bundle,  placing  one  pair  at  entrance. 
She  tells  boy  they  will  try  and  escape.  She  steps  on  first  pair  and  then  on  those 
outside  and  runs  at  full  speed.  When  they  reach  small  hill  she  places  pair  of 
warrior's  leggings  and  then  they  continue  flight.  Big-Owl  returns  and  hoots 
without  receiving  reply.  He  finds  moccasins  in  front  of  door  and  another 
pair  inside,  and  sees  that  boy  has  been  carried  off  by  mother.  He  takes  up  stone 
club  and  runs  round  and  round,  counting  porcupine  quills  on  insteps  of  mocca- 
sins. He  starts  at  full  speed  and  comes  to  warrior's  leggings.  Woman  and  boy 
reach  bottom  and  spread  handsome  shirt  on  ground.  Big-Owl  counts  all  quills 
on  leggings  and  afterward  on  short  shirt.  Woman  and  boy  continue  escape  and 
spread  at  different  places,  scalp-lock  shirt,  "stake-pin"  robe,  "image"  robe,  "eagle" 
robe.  Big-Owl  counts  quills  on  all  these  articles  as  he  comes  to  them,  but 
slackens  his  speed  in  running.  Mother  taunts  him  and  walks  slowly  with  boy. 
Big-Owl  grows  dizzy  and  stumbles.  Mother  spreads  "one-hundredth"  robe. 
Big-Owl  reaches  robe,  walks  around,  staggers  and  falls  down  exhausted  after  he 
liad  counted  half  robe.  Mother  and  boy  go  to  him.  He  tells  m,other  she  has 
conquered  and  that  she  is  to  strike  him  on  forehead  with  stone  club.  She 
strikes  and  breaks  his  forehead  to  pieces,  as  skulls  of  dead  are  treated.  Mother 
and  boy  continue  journey  and  finally  get  back  to  their  own  tipi. — D. 


Abstracts — Dorsey  and  Kroeber.  455 

107. — The  Red-Speckled  Horse. 

Man  has  herd  of  ponies.  Wife  goes  after  stock  in  evening  and  has  red- 
speckled  horse  staked  out  with  best  horses.  Red-speckled  horse  and  wife  are  in 
love  and  have  intercourse  every  time  she  drives  herd  out.  She  becomes  back- 
ward in  attending  to  stock.  One  morning  husband  asks  wife  to  get  up  and  turn 
stock  loose  and  drive  them  to  grass.  She  does  so,  riding  gentlest  mare.  In 
evening  husband  asks  her  to  bring  herd  in  for  night.  When  trying  to  catch  red- 
speckled  horse  it  neighs  like  a  stallion.  She  stakes  it  and  prettiest  horses  near 
tipi.  Next  morning  husband  again  tells  wife  to  drive  out  the  herd,  which  she 
does,  not  returning  until  toward  noon.  She  excuses-  herself  by  saying  she  had 
stopped  on  hill  to  watch  herd.  In  evening  husband  sends  her  again  to  bring  in 
herd.  On  return  husband  tells  her  to  stake  red-speckled  horse  first  near  tipi. 
It  again  neighs  when  she  goes  near  it,  kicks  ground  and  throws  up  its  tail.  Next 
day  same  things  occur.  Husband  smiles  and  aids  wife  in  catching  horse.  Fol- 
lowing morning  wife  takes  herd  to  range.  Husband  suspects  wife  and  follows 
her.  He  sees  red-speckled  horse  with  her.  When  she  dismounts  it  rounds  up 
whole  herd  and  drives  woman  in  midst.  She  stoops  down  arid  horse  covers  her. 
Herd  scatters  and  wife  walks  off  home.  Husband  goes  back  quickly.  Wife 
finds  him  in  bed  and  tells  him  to  get  up.  He  refuses  and  tells  her  what  he  has 
seen.  Husband  goes  after  herd  himself  in  afternoon.  Red-speckled  horse  whin- 
nies but  seeing  it  is  not  wife  stands  still  and  grazes.  He  drives  herd  home. 
Wife  comes  with  lariat.  When  she  has  loop  ready  for  red-speckled  horse  it 
runs  up  whinnying.  In  tipi  husband  talks  to  wife  of  her  crime  and  becomes 
furious  against  horse.  At  sunset  husband  goes  out  with  bow  and  two  arrows. 
Horse  begins  whinnying  at  him,  thinking  he  is  wife.  He  shoots  horse  in  heart, 
it  vomits,  staggers  and  falls  dead.  In  morning  husband  tells  wife  to  drive  herd 
to  range  before  breakfast.  She  goes  out  of  tipi  and  finds  all  horses  gone  but 
dead  one.  Husband  goes  to  see.  Returns  to  wife  and  asks  her  to  forgive  him. 
She  blames  him  for  killing  horse,  who  had  thought  of  way  to  have  different 
colored  horses  in  herd.  Husband  asks  wife  to  go  and  ask  horse  to  bring  herd 
back.  Wife  goes  out  and  tells  horse  his  partner  wants  him  to  go  after  herd. 
She  goes  out  again  and  says  husband  acted  without  thought.  Horse  moves  his 
limbs.  Wife  goes  third  time  to  horse  and  says  his  partner  wishes  his  sympa- 
thy. Horse  moves  about  and  breathes.  Wife  goes  again  and  says  partner 
wishes  horse  to  get  up  and  show  its  power.  Horse  gets  up  and  shakes  itself. 
Husband  goes  out,  then  hears  horse  whinnying  four  times  and  whole  herd  just 
then  gets  back.  He  hugs  and  kisses  horse  and  then  attends  to  stock.  Husband 
tells  wife  he  would  like  white  horse,  with  black  ears,  small  black  eyes  and  black 
.spot  at  root  of  tail.  She  tells  him  to  bring  her  mare,  which  she  mounts,  telling 
husband  to  watch  small  ravine  until  she  comes  back.  She  starts  off  with  red- 
speckled  horse.  He  watches  spot  eagerly  and  at  last  wife  appears,  followed  by 
red-speckled  horse  and  new  black-eared  horse.  When  they  come  to  tipi  husband 
hugs  and  kisses  wife  and  congratulates  her  for  her  good  deeds,  etc.  He  mounts 
new  horse  and  rides  it  around  camp-circle.  Next  morning  husband  tells  wife 
he  would  like  horse  of  whitish  color,  with  bay  specks  all  over  body,  and  golden 
mane  and  tafil.  Wife  goes  away  on  mare  with  red-speckled  horse  as  before  and 
returns  with  new  horse,  such  as  he  desired.  Following  day  husband  obtains 
light  dappled-gray  horse  in  same  way  as  before.     Next  morning  he  wishes  for 


456        Field  Columbian  Museum — Anthropology,  Vol.  V. 

mouse-colored  horse,  with  black  mane  and  tail,  long  black  streak  from  neck  to 
tail,  legs  at  joints  striped  crosswise  and  hazy  face  like  smoke.  Before  starting 
off  on  mare,  wife  tells  husband  it  is  last  time  for  her  to  go  out  and  demand  a 
horse  for  him.  It  is  sunset  before  she  returns  bringing  desired  animal.  That 
is  the  way  horse  paid  for  his  crime. — D. 

108.— The  Man  who  sharpened  his  Foot. 

One  of  a  party  of  hunters,  unable  to  restrain  his  hunger,  eats  a  part  of  his 
leg,  and  then  sharpens  his  foot  jn  order  to  kill  his  friends.  They  flee  to  the 
tribe  but  the  people  are  unable  to  injure  the  insane  man.  Many  are  killed.  A 
poor  little  boy  shoots  him  and  the  people  burn  his  body. — K. 

109.^ — The  Man  who  sharpened  his  Foot. 

Two  men  were  traveling.  One  sharpens  his  leg  to  kill  the  other  and  pur- 
sues his  friend  to  a  camp.  He  kills  many  people  there,  until  one  man  swallows 
a  rock,  against  which  the  point  of  the  leg  breaks  off. — K. 

no. — The  Lame  Warrior  and  the  Sjceleton. 

Young  men  go  on  war-path  on  foot,  heavily  loaned.  One,  on  account  of 
pain  in  ankle,  cannot  continue  journey.  They  make  him  thatched  shelter  and 
leave  him  with  good  supply  of  food.  After  many  days  snow  storm.  Man  sees 
buffalo  grazing  in  front  of  lodge.  He  kills  fattest  one,  crawls  to  beef,  skins  it  and 
lays  meat  opposite  fireplace.  During  night  he  hears  footsteps.  He  takes  bow 
and  arrows  and  lays  them  by  his  side.  Skeleton  wearing  tanned  robe  comes  in. 
Skeleton  'tells  him  not  to  be  frightened,  as  he  had  taken  pity  on  him,  had 
caused  his  ankle  to  trouble  to  prevent  him  from  going  on  war-path,  the  rest 
had  been  killed  by  enemy.  Lame  man  gives  skeleton  piece  of  roast  beef  to  eat 
and  watches  it  go  to  stomach.  Ghost  rubs  man's  ankle  and  makes  it  well. 
Tells  him  if  enemy  shoots  him  he  will  be  pile  of  bones  covered  by  robe.  Skele- 
ton leads  him  to  camp.  Man  possessed  of  ghost's  gift  takes  part  in  hand-game. 
They  give  him  something  to  hide.  He  holds  it  in  his  hand  until  they  throw 
buffalo  robe  over  him  and  he  becomes  pile  of  bones  under  robe.  Ghost  then 
tells  him  not  to  use  his  name  in  vaiin. — D. 

III. — MuLiER  CUIUS  Vagina  multis  Dentibus  insita  est. 

A  handsome  woman  has  had  several  husbands  who  mysteriously  died. 
Her  next  husband,  suspicious,  provides  himself  with  whetstone.  Turn  ille 
non  membro  suo  sed  cote  usus  intravit.  Ille,  cum  dentes  inesse  intellexisset  eos 
cote  limavit. — D. 

112. — ^The  Man  who  brought  back  the  Dead  Body. 

A  girl  announces  that  she  will  marry  the  man  who  brings  back  a  part 
of  the  body  of  her  brother,  who  has  been  killed  in  war.  An  ugly  man  travels 
a  long  time,  until  he  finds  the  corpse,  which  he  brings  back.  The  girl  marries 
him.— K, 


Abstracts — Dorsey  and  Kroeber.  457 

113. — The  Sioux  Woman  who  .acted  as  a  Man, 

A  Sioux  woman  dresses  and  acts  as  a  man.  She  goes  to  war  and  dis- 
tinguishes herself.    Then  she  has  herself  shot. — K. 

114. — The  Faithless  Woman  and  the  Kiowa. 

A  young  man  elopes  with  his  brother's  wife.  He  meets  a  Kiowa,  whom 
he  attempts  to  kill.  The  woman  treacherously  helps  the  Kiowa,  but  the  young 
man  finally  kills  him.  He  returns  with  her  to  his  older  brother,  whose  friends 
shoot  her  dead. — K. 

115. — Laughter. 

Many  young  men  go  out  hunting  and  do  not  return.  A  young  man  is 
approached  by  Laughter,  who  is  the  one  that  has  caused  people  to  laugh 
themselves  to  death.  The  young  man  nearly  dies,  but  succeeds  in  killing 
Laughter  with  a  buffalo  foetus. — K. 

117. — The  Horse- Tick. 

Young  men  go  on  war-path.  They  do  not  find  enemy  and  turn  home. 
They  come  to  small  hill  and  stop  to  rest.  While  asleep,  hill  carries  them  off. 
Hill  was  horse-tick. — D. 

117. — The  White  Buffalo  Cow. 

Young  men  spy  buffalo  and  get  much  meat.  Young  man  goes  in  search 
of  buffalo  and  rides  close  to  herd.  He  dismounts  and  crawls  to  within  short 
distance  of  herd  and  sees  white  buffalo  cow.  After  telling  war  story,  as  was 
customary,  he  shoots  at  and  wounds  cow  slightly.  Herd  starts  off,  white  cow 
taking  lead.  Hunter  mounts  and  again  wounds  white  cow  slightly.  He  does 
the  same  and  cow  is  weakened  and  follows  herd.  Hunter  goes  ahead  of  herd 
and  gets  closer  to  it.  White  cow  seated  prominently  in  center.  Man  tells 
story,  shoots  at  animal  and  wounds  it  again.  All  other  buffalo  walk  around 
four  times  licking  her  face.  They  leave  her,  but  she  rises  and  follows  herd. 
Man  follows  and  finds  white  cow  again  in  miidst  of  herd.  He  tells  another  war 
story  and  again  shoots  at  cow.  Herd  walks  around  cow  four  ti,mes  licking  her 
face.  Herd  leaves  her  in  sitting  position  and  looks  back  to  see  if  she  will 
follow,  but  she  is  dead.  Hunter  goes  to  cow  and  prays  to  it.  He  skins  it 
reverently  and  packs  his  horse  with  hide  and  meat.  He  takes  hide  to  priest. 
When  scraping  sacred  hide,  women  wear  sage  wreaths  at  wrists,  waists  and 
ankles  and  on  head.  Women  throw  away  waste  meat  from  hide.  Chil- 
dren at  play  eat  it.     Some  years  afterwards  their  hair  turns  gray. — D. 

118. — The  Eight  Young  Men  who  became  Women. 

Eig;ht  young  men  on  war-path.  At  night  one  turns  into  female,  feels 
ashamed.  Rest  advise  disheartened  one  to  return  home.  At  end  of  four  days 
she  becomes  man  again.  Thus  it  happens  with  whole  party,  when  first  one 
tells  others  he  knows  what  was  trouble  with  them  for  he  was  first  to  expe- 
rience  it.     Transformation   period    of   thirty-four   days.      Change   of   sex   con- 


458        Field  Columbian  Museum — Anthropology,  Vol.  V. 

tracted  while  camped   under   eight  cotton  wood  trees.     When  they  return  they 
tell  people  what  strange  incident  has  occurred  to  them  while  on  war-path. — D. 

119. — Journey  to  the  Owners  of  Moon-shells. 

Oldest  of  four  brothers  married,  keeps  them.  Two  are  lazy.  He  tells 
them  they  cannot  see  owners  of  moon-shells  if  they  sleep  late.  One  morning 
boys  tell  brother  to  call  oldest  men.  Boys  go  in,  cleaned  and  dressed,  and 
come  out  different  men.  People  are  surprised.  Next  morning  boys  start  in 
search  of  owners  of  moon-shells.  They  come  to  old  woman's  tipi  and  ask 
way  and  she  says  toward  the  west.  Second  old  woman  says  same.  Third 
old  woman  directs  boys  to  a  camp  in  west  with  flag  tipi  in  center,  behind 
which  owners  of  moon-shells  live  with  theiir  father.  They  (two  girls)  with 
their  father  take  children  to  water  to  give  them  drink.  Boys  are  to  wait 
for  them.  When  girls  see  boys  at  spring,  they  stop,  laughing  at  them.  Father 
tells  girls  to  give  boys  water  first,  as  they  are  his  sons-in-law.  Boys  go  to 
camp  as  husbands  and  are  taken  into  tipis  already  put  up.  Folks  at  home 
hear  about  boys'  luck.  Youngest  brother  wants  to  go  to  brothers  and  help 
them.  He  is  ugly,  has  big  belly  and  lives  with  mother.  Mother  opposes  but 
boy  persuades  her.  He  lives  on  tallow.  Mother  loads  supplies  on  dog  tra- 
vois.  They  go  away  until  they  reach  camp-circle  where  they  are  received  by 
father-in-law  and  others.  When  others  are  about  to  eat,  boy  insists  on  mother 
making  him  some  tallow  soup.  Camp  is  attacked  by  enemy.  Boys  start  off 
and  fight  and  are  first  to  get  killed.  People  mourn  day  and  night.  Mother 
takes  youngest  brother  out  to  mourn,  but  he  is  not  affected.  He  mocks  mother 
and  speaks  sarcastically  about  brothers.  Great  crying  over  dead  arouses  boy 
to  try  to  do  wonder.  He  sends  word  to  father-in-law  to  have  brothers  brought 
into  camp.  He  then  directs  bow  and  two  black  and  two  red  arrows  to  be  made. 
Then  sweat-lodge  to  be  erected  in  center  and  brothers  to  be  placed  inside. 
Father-in-law  does  so.  Boy  shoots  black  arrows  up  in  air,  telling  brothers 
to  get  out.  Then  he  shoots  ,  red  arrows.  Fourth  time  brothers  come  to  life 
again. — D. 

120. — Split-Feather. 

Beautiful  young  man  marries  beautiful  young  girl.  Man  is  jealous  of 
his  wife  on  account  of  young  man  belonging  to  Star  society.  Star  society  is 
invited  to  head  man's  tipi  to  play  hand-game.  Just  before  sunset  the  young 
man  comes  into  tipi  to  notify  husband  of  game.  He  says  he  will  go  soon. 
He  pulls  small  feather  from  fan,  which  he  splits  from  tip  of  quill,  making  two 
separate  pieces  but  adhering  at  quill  end.  He  unties  medicine  bag  from  his  scalp- 
lock  and  takes  out  some  medicine,  which  he  puts  on  live  coal ;  while  his  wife  i.s 
after  wood  he  holds  feather  over  charcoal  to  be  incensed.  Then  he  places 
it  under  blanket  at  base  of  leanback.  He  goes  to  hand-game.  Game  is  excit- 
ing, his  companions'  side  losing.  He  loses  all  that  he  took  with  him.  He  tells 
servant  of  Star  society,  who  has  won  wife's  affections,  to  go  over  to  tipi  and 
get  more  arrows.  Servant  goes  to  tipi  and  finds  wife  alone.  He  tells  her  of 
his  errand  and  says  tfiey  ought  to  improve  chance  before  he  goes  back.  She 
consents.  They  cannot  separate.  Game  goes  on  and  another  man  is  sent 
as  messenger.     He  goes  after  arrows  and  sees  couple.     Young  man  sends  him 


Abstracts — Dorsey  and  Kroeber.  459 

to  his  older  brother  to  inform  him  of  his  predicament.  Brother  takes  pipe 
filled  with  tobacco  to  husband  at  hand-game  and  offers  it  him  with  four  head 
of  ponies  in  payment  of  brother's  deed.  Husband  puts  it  off  until  game  is 
over.  Older  brother  then  hands  peace-pipe  to  him,  which  he  takes  along  to 
his  own  tipi.  Husband  pushes  pine  sticks  into  fire  and  laughs  at  guilty  party. 
On  entreaty  of  older  brother  he  sits  down  on  one  side  of  tipi  and  pulls  out 
wing  feather  and  splits  it  in  two  pieces  and  couple  part.  Then  he  takes  pipe 
and  lights  it.  smoking  it  for  peace  and  good  will  again.  He  says  he  has  known 
the  actions  of  wife  with  young  man  and  wished  to  make  her  a  good  wife 
thereafter. — D. 

121. — Spitting-Horn-Shell  and  Split-Rump. 

A  beautiful  girl  tells  father  she  has  decided  to  look  for  young  man  named 
Spitting-Horn-Shell,  noted  for  beauty.  Father  consents.  Young  woman  starts 
and  gets  to  camp-circle,  where  she  is  told  that  he  lives  farther  on.  She  reaches 
three  other  camp-circles  in  succession  but  young  man  not  in  camp.  She 
arrives  at  fifth  camp-circle  along  river.  There  was  preparation  for  Sun-dance 
ceremony  in  which  Spitting-Horn-Shell  was  to  participate.  When  Split- 
Rump  (little-bird)  hears  beautiful  girl  is  coming  to  marry  Spitting-Horn- 
Shell,  he  goes  out  and  meets  her.  She  asks  him  where  she  can  find  Spitting- 
Horn-Shell.  He  replies  that  he  is  the  identical  young  man.  She  says  his 
appearance  does  not  answer  to  description  of  Spitting-Horn-Shell.  She  asks 
him  to  spit  out  horn  shells  and  he  spits  out  cut-bone  shells.  She  finally  decides 
to  go  with  him  as  wife  to  his  mother's  tipi.  Sun-dance  lodge  is  up  and  men 
are  ready  to  dance.  Split-Rump  is  to  take  part.  In  morning,  Spitting-Horn- 
Shell  is  spitting  out  horn  shells  on  ground.  Split-Rump,  standing  by  door, 
spits  out  cut-bone  shells.  Chiefs  order  Split-Rump  to  quit  dancing  and  they 
lay  his  body  flat  before  beautiful  young  man  to  dance  on.  Split-Rump  in- 
structs his  mother  to  watch  wife  closfely.  She  is  charmed  by  music  in  Sun- 
dance lodge  and  decides  to  see  dance.  She  hears  people  calling  for  Split- 
Rump,  and  tells  him.  He  tells  her  he  occupies  leading  place,  but  she  knew  he 
must  be  platform  for  Spitting-Horn-Shell.  She  goes  to  lodge  and  peeps  in 
to  see  dancers.  She  sees  beautiful  young  man  back  of  center  pole.  When  he 
stops  to  rest  he  spits  out  horn  shells  on  ground  and  children  pick  them  up. 
Chiefs  tell  children  to  keep  away,  that  woman  who  has  come  to  see  Spitting- 
Horn-Shell  may  be  able  to  gather  up  shells.  She  goes  to  young  man  and  seats 
herself  close  to  him  as  wife.  After  dance  they  walk  out  as  married  people 
to  tipi  of  Spitting-Horn-Shell's  parents.  Some  time  afterwards  Split-Rump 
kills  rival.  Search  is  made  for  him.  He  escapes  to  river  and  dives  in  water 
up  stream.  He  comes  out  on  other  side.  People  chase  him  and  he  dives 
into  big  lake.  People  kill  big  herd  of  buffalo  and  make  water  bags  of  intes- 
tines. They  dip  out  water  from  lake  in  order  to  catch  Split-Rump,  but  they 
get  tired  as  water  comes  up  from  bottom.  People  tell  him  angrily  he  shall  re- 
main close  to  lake  and  not  fly  high  or  leave  that  place. — D. 

.  122. — The  White  Crow. 

The  white  crow  keeps  all  the  buffalo  hidden.  He  is  discovered  by  the 
eyes  he  carries  in  his  quiver.     His  course  home  is  followed.     At  last  people 


460        Field  Columbian  Museum — Anthropology,  Vol.  V. 

succeed  in  enticing  him  to  alight  on  game  and  he  is  caught.  He  is  tied  in  the 
smoke  hole  of  a  tent  until  he  turns  black.  He  is  released  and  the  people  come 
to  him.  He  is  deceived  into  harboring  a  little  dog,  which  drives  the  buffalo  out 
of  a  hollow  mountain.     The  buffalo  scatter  through  the  world. — K. 

123. — Man-Above  and  his  Medicine. 

During  Sun-dance,  Man-Above  had  separate  tipi  in  which  to  fast  four 
days.  Each  time  he  fasted,  animal,  insect  or  bird,  or  Supernatural-Being 
would  take  pity  on  him.  Becoming  medicine-man  he  was  bewitched  by  another 
man,  by  means  of  worm,  found  in  pith  of  sunflower.  He  knew  who  had  be- 
witched him.  Instead  of  doing  harm,  Man-Above  removed  troubles  of  others, 
i.  e.,  he  was  gifted  to  heal  those  affected  by  poisonous  insects.  Was  called 
Man-Above  because  a  good  doctor.  He  would  cause  things  to  appear  natural 
before  people.  Was  shown  by  bull  to  doctor  with  tail,  rattle,  etc.  Before 
going  to  sick,  required  pipe  filled  with  tobacco  as  offering  to  spirits.  Every 
spring,  when  sage  fully  grown  he  calls  followers  for  general  rehearsal  of  songs, 
to  make  more  medicine,  to  tell  new  ways,  etc. — D. 

124. — Skull  acts  as  Food-getter. 

Man,  wife  and  handsome  daughter  by  river.  Daughter  goes  after  water 
mornings,  noons  and  evenings.  Father  tells  daughter  they  have  no  more 
food.  Somebody  hears  remark.  Daughter  goes  after  water  and  sees  dead 
buffaJo  cow.  She  tells  father.  Father  and  mother  bring  i-n  beef  and  they 
have  good  meal.  Next  morning,  daughter  finds  another  buffalo.  Next  morning 
she  finds  fat  female  antelope.  On  following  mornings  daughter  finds  dead 
on  trail  deer,  black  deer,  female  elk,  and  male  elk,  successively,  each  little 
nearer  to  tipi  than  preceding  one,  all  of  which  are  used  as  before.  Family  is 
now  well  supplied  with  fresh  meat  and  dry  meat.  One  night,*  comes  voice, 
taking  deep  breaths,  saying  it  has  brought  the  burden,  dropping  it  by  door. 
In  morning  daughter  goes  out  and  sees  fat  bull  lying  dead.  Father  and  mother 
skin  bull  and  take  in  meat  and  hide,  which  is  very  good  for  robe.  Next  night 
voice  comes  again  and  in  morning  they  find  buffalo  cow  at  door.  Voice  comes 
several  following  nights  and  they  find  at  door  of  tipi  buffalo  steer,  female 
antelope,  deer,  black  antelope,  and  black  deer  in  succession.  All  parfleches 
now  filled  with  meat  and  folks  obliged  to  hang  meat  on  poles.  Next  night 
voice  comes  and  female  elk  brought*  which  is  skinned  for  meat  and  hide. 
Father  becomes  suspicious.  Next  night  voice  comes  and  says  he  has  brought 
burden  and  wonders  if  folks  are  getting  fat.  Father  goes  to  door  and  peeps 
through  hole,  when  he  sees  white-looking  object  jump  into  timber  out  of 
sight.  He  tells  daughter  and  says  they  had  better  be  getting  away.  Daughter 
replies  that  they  must  get  away  soon.  She  makes  four  pairs  of  moccasins, 
which  she  places  at  four  different  spots  inside  tipi,  two  under  cover  of  bed 
at  back  and  two  pairs  at  sides  of  tipi.  Father  and  mother,  follpwed  by  daugh- 
ter, start  off  to  get  away,  leaving  male  elk  outside  undisturbed.  At  night 
strange  object  again  comes  to  door  and  drops  burden  at  door.  Seeing  elk 
untouched,  says  they  can't  escape  and  flies  around  tipi,  buzzing  against  it, 
but  attracts  no  attention.  It  starts  off,  rolling  along  trail,  but  pair  of  mocca- 
sins   cries  like  person  behind   it.     It   return's   to   tipi,   jumps   inside,    but   finds 


Abstracts — Dorsey  and  Kroeber.  461 

nobody  there.  Strange  object  says  its  food  can't  get  away  and  starts  off  again 
on  trail.  Two  other  pair  of  moccasins  in  turn  cry  after  object  and  it  returns 
each  time,  but  finding  nobody,  starts  off  after  family.  Father,  mother  and 
daughter  reach  hill  and  see  skull  rolling  after  them.  Daughter  wishes  for 
something  to  obstruct  passage  and  there  is  thick  patch  of  thistles  behind. 
Skull  finally  passes  through  thicket.  Father  and  mother  reach  hill  and  daugh- 
ter again  wishes  for  something  to  obstruct  path  and  thick  timber  is  behind  her, 
which  skull  gets  through.  Daughter  again  wishes  and  thick  patch  of  cacti 
is  placed  across  trail.  Skull  again  gets  through  and  it  keeps  rolling  on  after 
family.  Daughter  wishes  for  real  obstruction  and  there  is  deep  canyon  behind 
them.  Skull  goes  rolling  up  and  down  to  find  narrowest  place  to  leap.  When 
opposite  her,  daughter  tells  it  to  leap.  It  leaps,  but  canyon  is  too  wide  and  it 
whirls  down  below  and  strikes  bottom  with  noise  like  crack  of  thunder.  Can- 
yon closes  and  buries  it.  Family  reach  big  circle  of  tipis  and  they  tell  people 
of  circumstance  of  their  arrival.  Daughter  says  that  is  way  we  shall  be  placed  in 
ground  when  we  die. — D. 

125. — The  Deceived  Blind  Man. 

Blind  man'  and  wife  camping  in  lonely  place.  Wife  gathers  berries  for 
food.  Husband  tells  wife  to  watch  for  buffalo.  When  fattest  one  is  passing 
by,  she  is  to  place  bow  and  arrow  in  position  and  tell  him  when  to  shoot.  Buf- 
falo comes.  Wife  places  bow  with  arrow  in  position  and  tells  husband  when 
to  shoot.  He  shoots.  Wife  says  he  missed  vtital  spot.  He  disputes,  but  wife 
insists  and  blind  man  yields  and  they  return  to  tipi.  In  morning  wife  tells 
husband  she  is  going  to  gather  tomatoes.  She  secretly  goes  to  dead  buffalo, 
and  takes  meat  and  hide  into  thick  timber.  She  has  good  fat  meat  for  dinner 
and  supper.  On  going  back  to  tipi  she  picks  up  tomatoes  and  gives  them  to 
husband,  telling  him  to  be  thankful  for  what  she  brings  him.  Does  the  same 
next  day.  At  buffalo-wallow  she  washes  hands,  using  dirt  to  kill  smell  of 
meat.  Husband  smells  odor  of  fresh  meat.  She  ascribes  it  to  sweat.  The 
same  things  occur  next  day.  After  wife  has  gone,  owl  lights  on  tipi  pole  and 
tells  blind  man  he  has  killed  buffalo  and  that  wife  is  eating  meat  by  herself. 
He  is  to  get  even  with  her,  but  first  is  to  look  to  top  of  poles  and  see  owl's 
eyes.  Man  looks  and  eyesight  is  restored,  but  he  has  eyes  like  owl.  He 
takes  bow  and  arrows  and  goes  to  place  where  wife  is  feasting.  He  shoots 
wife  dead. — D. 

126. — The  Deceived  Blind  Man. 

A  blind  man  shoots  at  buffalo  and  kills  them,  his  wife  aiming  for  him. 
She  deceives  him  and  gives  him  no  meat.  An  owl  gives  him  his  sight  again. 
He  forces  his  wife  to  eat  the  food  which  she  has  kept  from  him,  until  she  dies. 
— K. 

127. — The  Deceived  Blind  Man  and  the  Deserted  Children. 

A  blind  man  shoots  and  kills  buffalo,  his  wife  aiming  for  him.  She 
denies  that  he  has  killed  anything  and  gives  him  no  meat.  An  owl  restores 
his  sight.  He  kills  his  wife  and  abandons  his  children.  They  follow  him  to 
camp  but  he  has  them  tied  to  trees  and  deserted  by  the  people.  An  old  wolf 
frees  them   and   sends   other  wolves   and   coyotes   to   procure   food    for  them. 


462        Field  Columbian  Museum — Anthropology,  Vol.  V, 

The  boy  and  girl  build  a  house  in  which  they  live  with  the  old  wolf.  Herds 
of  buflfalo  and  elk  appear  about  the  tent.  The  girl  kills  them  by  looking  at 
them.  By  sitting  on  the  hides  she  dresses  them,  makes  a  tent,  and  cuts  up  all 
the  meat.  By  sitting  on  other  skins,  she  makes  embroidered  robes  of  different 
kinds,  clothing,  and  bedding,  for  her  brother,  herself,  and  the  old  wolf.  The 
boy  obtains  a  panther  and  a  bear  for  dogs.  The  girl  makes  meat  bags  by  sitting 
on  hides.  They  are  found  by  visitors  from  the  tribe.  The  people  come  to 
them  and  are  fed.  The  panther  and  bear  kill  the  children's  father.  The 
girl  and  her  brother  go  to  the  sky. — K. 

128. — The  Deserted  Children. 

Two  children  are  abandoned  by  the  people.  A  dog  frees  them.  They  live 
alone.  The  boy,  by  looking  at  buffalo,  kills  them.  The  girl,  by  sitting  on  the  meat 
and  skins,  cuts  it  up  and  dresses  them.  The  people  rejoin  them,  but  the  chil- 
dren refuse  to  recognize  their  parents. — K. 

129. — The  Young  Man  and  his  Father-in-Law. 

A  young  man  is  accepted  as  son-in-law,  but  is  sent  out  to  bring  back 
arrows.  He  is  unable  to  bring  any  that  are  satisfactory  and  is  killed  by  the  old 
man.  This  happens  three  times.  A  fourth  young  man  is  pitied  by  the  spirit 
of  a  lake  and  shown  how  to  secure  the  right  arrows.  Then  he  also  brings 
feathers,  and  then  arrow  points.  He  is  sent  out  again  for  buffalo  horns.  He 
comes  ,to  buffalo.,  who  pity  him.  A  bull  accompanies  him,  and  when  the 
young  man  entices  his  father-in-law  from  the  .tree  where  he  is  safe,  the  bull 
kills  him.    His  body  is  burned.    The  young  man  goes  to  the  sky. — K. 

130. — Blood-Clot-Boy. 

A  man  treats  his  father-in-law  cruelly.  The  old  man  finds  a  clot  of  blood 
which  becomes  a  boy.  The  son-in-law  thinks  it  a  girl  and  lets  it  live.  The 
boy  kills  him.  He  becomes  a  young  man.  He  kills  his  older  sister.  He  travels 
and  kills  two  dangerous  persons.  He  comes  to  a  blind  (cannibal)  woman  who 
can  see  him.  He  kills  her.  Her  companions  pursue  him  in  various  shapes. 
He  causes  them  to  break  through  the  ice,  which  then  freezes  hard.  He  comes 
to  a  man  who  pushes  people  down  a  cliff,  but  Clot-child  throws  him  down  and 
changes  him  to  a  buzzard.  Clot-child  comes  to  a  camp  where  a  woman  speaks 
disparagingly  of  him.  At  night  he  plays  his  flute  and  she  comes  to  him  and 
marries  him.    He  returns  to  his  parents  and  then  goes  to  the  sky. — K. 

131. — Blood-Clot-Boy  and  White-Owl. 

In  fall  of  year  camp-circle  for  buffalo  hunt  is  located  near  river,  at  edge 
of  thick  timber.  During  this  period  Blood-Clot-Boy  (or  Searching-Child)  be- 
comes part  of  tribe.  He  grows  up  full  of  life  and  ambitious.  He  joins  hunt- 
ing party  which  kills  many  buffalo.  While  skinning  beeves,  dusky  looking 
cloud  comes  from  north.  Wind  is  very  biting  and  clouds  travel  low.  Men  tell 
Blood-Clot-Boy  they  have  to  go  home  soon,  but  he  says  it  is  impossible  to 
make  snow  and  there  is  no  such  person  as  White-Owl.  The  men  leave  him 
on  ground  facing  toward  storm,  wrapped  in  robe.     Soon  ground  is  covered  with 


Abstracts — Dorsey  and  Kroeber.  463 

snow.  On  account  of  severe  wind  he  cannot  see  any  distance.  Finally  he  sees 
White-Owl  flying  up  and  down  toward  him.  He  turns  and  sits  facing  the 
south,  covered  with  robe.  White-Owl  produces  more  wind  and  snow  and 
alights  in  front  of  Blood-Clot-Boy.  He  speaks  of  his  power  and  challenges 
Blood-Clot-Boy  to  exhibition  of  power.  If  he  cannot  tell  of  things  aright 
be  is  to  lose  his  life.  White-Owl  asks  him  where  he  came  from.  He  answers 
from  his  father.  The  storm  continues  with  fury.  Then  White-Owl  asks  what 
is  the  most  useful  thing.  He  says,  the  eyes  and  heart,  mind  and  feet,  without 
which  a  person  cannot  get  to  any  place.  White-Owl  then  asks  which  is  best 
benefactor,  man  or  wife.  There  comes  another  blizzard  and  snow  is  getting 
deeper  all  the  time.  Blood-Clot-Boy  says  one  is  benefactor  just  as  much  as  the 
other  (referring  to  seeds  of  man  and  wife).  White-Owl  then  asks  what  are 
the  most  sacred  things  (medicine).  He  replies  there  are  three  things,  day, 
night,  and  earth,  but  adds,  it  is  medicine  (wonder)  we  sleep  at  night,  that  we 
sit  or  stand  on  earth.  White-Owl  breathes  heavily.  Storm  continues  with  fury. 
He  then  asks  what  travels  swiftly  and  Blood-Clot-Boy  replies  hastily,  "Eye- 
sight." White-Owl  says  he  is  very  cunning,  then  asks  what  has  many  branches 
and  still  is  very  light.  Blood-Clot-Boy  says,  "Eagle  breath-feather."  Then  White- 
Owl  asks  him  what  things  never  get  tired  in  listening  to  mankind,  and  he 
says  tipi  pegs  are  most  attentive  listeners.  To  the  question,  who  never  gets 
tired  of  watching,  Blood-Clot-Boy  replies,  "Eyelids,"  and  when  asked,  what  do 
we  eat  to  live,  "Buffalo  meat."  White-Owl  then  asks  him  how  to  get  weapons, 
and  he  describes  how  to  make  trap,  with  wolf  as  bait,  to  catch  eagles  and  how 
to  use  their  feathers.  When  asked  how  he  would  get  fire,  Blood-Clot-Boy 
gets  flint,  stone,  dry  pith,  some  grass  and  dry  wood,  with  which  he  makes  fire. 
White-Owl  remarks  he  is  quite  hungry  and  Blood-Clot-Boy  fetches  large 
piece  of  bark  from  dead  cotton  wood  tree  and  then  lays  next  to  brush,  piece 
of  Cottonwood  log.  He  holds  these  over  the  fire.  Become  roasted  tenderloin, 
juicy  tallow,  and  piece  of  fat.  White-Owl  eats  but  is  not  satisfied.  Blood- 
Clot-Boy  fetches  two  small  buffalo  chips  and  these  roast  like  two  fat  tur- 
keys. White-Owl  eats  these  but  still  asks  for  more.  Blood-Clot-Boy  gets  big 
clump  of  bull's  chips  and  they  roast  to  nice  juicy  pemrrfican  which  White- 
Owl  swallows.  Blood-Clot-Boy  now  asks  for  return  treatment,  but  White- 
Owl  asks  him  how  he  makes  knife.  He  says  it  is  made  from  a  buffalo  standing 
vertebra  and  tendon  of  neck.  White-Owl  then  grants  him  to  live  up  to  his 
(White-Owl's)  time.— D. 

1 32. — Blood-  Clot-Girl. 
A  man  abuses  his  old  father-in-law.  The  old  man  finds  a  clot  of  blood, 
which  becomes  a  girl.  The  son-in-law  wishes  to  marry  her,  but  is  refused. 
The  old  man  joins  the  tribe.  The  chief's  son  marries  the  girl.  The  old  man's 
wife  makes  an  ornamented  tent  by  sitting  on  skins.  In  this  Clot-woman  and  her 
husband  liive. — K. 

133. — Blood-Clot-Girl. 

Two  tipis  in  bottom  near  river.  In  one  were  father,  mother  and  son,  in 
other  their  son-in-law  and  his  wife.  Father  and  mother  dependent  on  son- 
in-law,  but  he  is   cruel  and   stingy.     Husband   kills   buffalo  cow.     Sends    wife 


464        Field  Columbian  Museum — Anthropology,  Vol.  V. 

to  tell  old  man  to  skin  bufifalo  and  deliver  hide  and  beef  outside  tipi.  He  is 
not  to  damage  fat.  Wife  delivers  message.  Old  folks,  very  feeble,  go  and  skin 
and  cut  up  animal,  carry  beef  to  son-in-law's  tipi.  Wife  brings  in  beef  for 
man  to  examine.  Directs  wife  to  take  small  muscles  to  old  folks  to  eat.  Son- 
in-law  again  goes  for  game.  Old  man  sends  son  to  ask  daughter  to  cut  strip 
of  good  fat  muscle  from  back.  They  want  to  grease  their  faces.  Boy  goes, 
but  sister  says  she  can  not,  as  husband  would  notice  it.  Husband  returns 
and  sends  wife  to  tell  old  people  that  he  has  killed  another  animal,  with  instruc- 
tions as  before.  He  again  sends  small  muscles  to  old  folks.  One  moriling 
son-in-law  wounds  buffalo,  but  cannot  track  animal.  He  returns  and  sends 
wife  to  tell  father  to  track  animal  for  hide  and  beef.  Old  man  follows  trail 
of  herd  for  great  distance.  He  turns  back  carrying  a  clot  of  blood  he  found 
lying  on  snow  to  make  blood  soup.  He  gives  it  to  wife  to  boil  for  soup  and  sends 
son  to  tell  sister  of  his  failure.  Old  woman  places  bowl  of  blood  in  vessel 
of  water  hung  over  fire.  There  is  cry  of  baby.  Old  woman  grabs  vessel 
and  empties  it,  finding  healthy  looking  girl.  She  wraps  it  with  remnants  of 
buffalo  hides  and  talks  to  it.  In  morning,  son-in-law  again  goes  for  game. 
Father  sends  Blood- Clot-Girl,  now  quite  a  girl,  to  ask  sister  for  small  piece  of 
d^ied  tenderloin.  Blood-Clot-Girl  goes  and  delivers  message  in  manly  voice  (to 
deceive).  Sister  without  seeing  her,  gives  her  wee  bit  and  tells  her  to  hide  it. 
Son-in-law  sees  little  girl  entering  parents'  tipi.  Tells  wife  and  says  he  would 
be  glad  to  have  another  wife  later  on.  Sends  wife  to  tell  parents  he  has  killed 
fat  buffalo  and  they  can  keep  it  all.  Wife  delivers  message  and  says  husband 
wishes  to  have  daughter  a  little  while  to  play  with.  Little  boy  replies  they  can 
keep  their  beef  and  shall  not  have  sister.  They  are  going  to  get  her  to  other 
camp-circle.  Wife  returns  and  husband  sends  wife  to  say  he  had  horded 
up  beef  for  emergency  and  would  be  good  to  them  thereafter.  Wife  goes,  but 
is' rebuked  severely  by  boy.  About  midnight  old  folks  and  children  leave  tipi 
and  journey  toward  other  camp-circle,  seeking  deliverance. 

,  In  morning  husband  sends  wife  with  food  to  old  folks,  but  she  finds  they 
have  gone.  Old  folks  reach  big  camp-circle.  They  are  welcomed  by  peo- 
ple as  family  with  Blood-Clot-Girl  and  taken  to  chief's  tipi.  There  is  great  fam- 
ine in  camp  and  men  go  out  to  spy  buffalo,  without  success.  Blood-Clot-Girl 
grows  rapidly.  Young  boy,  old  woman's  pet,  sends  grandmother  to  ask  for 
her  in  marriage.  Request  was  granted,  as  mother  had  said  daughter  should 
marry  when  asked  for  wife  if  they  could  depend  on  man  for  support.  Son- 
in-law  and  wtife  arrive.  When  older  sister  hears  of  marriage  of  Blood-Clot-Girl 
and  young  man  she  goes  to  see  them.  She  is  disgusted  with  ugliness  of  man 
and  vomits  on  going  out  of  tipi.  At  night  young  man  asks  old  woman  to 
sweep  around  fireplace  and  straighten  tipi  poles  before  she  giDes  to  bed.  Dur- 
ing night  old  tipi  changed  into  large,  attractive,  white  tipi.  Father-in-law  and 
mother-in-law  invite  all  chief's  brothers  to  tipi  of  old  woman's  pet  and  son-in- 
law  comes  as  guest.  One  morning  old  woman's  pet  sends  wife  to  tell  father 
he  is  going  'to  spy  buffalo  and  people  are  to  get  their  quivers  ready.  He  goes 
and  sees  vast  herd  of  buffalo  grazing.  He  returns  and  people  go  and  spy  herd, 
but  white  bird  flies  along  and  aids  herd  to  get  away.  When  grandchild  is  get- 
ting famous  older  sister  tries  to  show  friendship,  but  sister  tells  her  to  stay 
with  her  husband.  Old  woman's  pet  sends  wife  to  tell  father  to  get  up  early 
in  morning,  for  chase  of  buffalo.     During  night  he  sets  trap   for  white  bird. 


Abstracts — Dorsey  and  Kroeber.  465 

In  morning  people-  make  charge  on  herd  and  white  bird  goes  up  in  air  calling 
to  animals,  but  is  suddenly  taken  down  by  bowstring  in  which  both  its  legs 
are  fastened.  It  is  white  crow,  which  caws  all  the  more  while  people  kill 
buffalo.  All  people  now  provided  with  food.  Young  man  goes  to  trap  and 
brings  white  crow  to  tipi,  where  he  keeps  it  hobbled.  Old  woman's  pet  sends 
grandmother  to  chief's  tipi  to  say  white  crow  will  be  delivered  to'  do  what 
he  thinks  best.  Grandchild  sends  for  pine  branches  with  pitch  and  white  crow 
is  held  over  dark  smoke  until  its  whole  body  is  black.  Then  its  bill  is  rubbed  on 
buflfalo  chips  and  it  is  told  that  rest  of  life  its  appetite  shall  be  satisfied  by  chips, 
eyes  and  skulls  of  animals.  It  then  flies  off  towards  slaughter  places  and  hops 
about,  cawing  loudly  to  attract  attention. — D. 

134. — The  Porcupine  and  the  Woman  who  climbed  to  the  Sky. 

Sun  and  Moon  brothers.  Young  women  at  camp-circle  sit  enjoying 
night  breeze.  One  says  she  wishes  she  could  marry  Moon.  Moon  hears  and 
considers  matter.  Her  companions  wish  they  could  marry  stars.  Sun  and 
Moon  have  argument  in  regard  to  women.  Moon  prefers  woman,  and  says 
he  win  go  after  one.  Sun  says  he  will  select  water  animal  for  wife.  Four 
women  go  for  wood.  One  goes  to  cottonwood  tree  on  which  js  Moon  as 
porcupine.  She  sees  porcupine  and  climbs  tree  with  stick  to  hit  animal  with. 
•Tree  lengthens,  but  woman  keeps  climbing.  She  looks  away,  then  animal 
changes  into  charming  young  man.  He  smiles  at  her  and  tells  her  to  follow 
him,  as  he  is  the  man  whom  she  would  like  to  marry.  They  climb  until  they 
reach  sky  where  father  and  mother  of  Moon  live.  Moon  inquires  where  Sun's 
wife  is.  Frog  brought  by  Sun  from  below  is  hopping  in  front  of  door,  urinat- 
ing. She  hears  and  goes  inside.  Moon  asks  frog  to  go  for  water.  He  cuts 
two  pieces  of  intestine  and  gives  one  to  his  wife,  who  cracks  it  without  diffi- 
culty. Other  he  gives  to  Frog-Woman  who  puts  charcoal  in  mouth  first  and 
then  intestine.  Black  streaks  of  charcoal  run  down  corners  of  mouth.  Moon 
makes  remark  and  Frog- Woman  leaps  on  his  breast  and  remains  there.  Dark 
spot  on  full  moon  is  picture  of  Frog- Woman  and  her  pail  to  one  side,  as  small 
black  spot.  Moon  has  another  wife,  buffalo  cow.  Both  wives  give  birth  to 
boys.  Boys  quarrel,  and  mothers  separate  them.  Husband  tells  women  to  dig  hog 
potatoes,  but  not  to  dig  deep  or  look  in.  Human  wife  goes  two  or  three  times 
to  dig  and  makes  up  mind  to  find  out  why  husband  told  her  not  to  look  into 
holes.  After  digging,  she  looks  into  hole  and  sees  camp-circle  below,  with 
father's  tipi.  She  saves  sinew  from  beef  and  makes  bowstrings,  telling  Moon 
she  needs  them  in  tanning.  After  husband  has  gone  hunting,  she  takes  boy 
and  strings  and  starts  to  place  she  has  spotted.  She  digs  big  hole,  lays  stick 
across  and  fastens  strings  to  stick,  other  end  she  ties  around  waist.  With  boy 
on  her  back,  she  lets  herself  down,  until  within  short  distance  of  ground. 
Moon  goes  in  search  of  wife  and  boy,  comes  to  digging  stick,  peeps  down  and 
sees  wife  suspended  on  string.  He  takes  round  stone  and  tells  it  to  light  on 
woman's  head.  It  travels  along  sinew  string  until  it  strikes  woman  on  head, 
causing  her  to  let  go  string  and  killing  her.  Boy  plays  about.  When  mother's 
body  decomposed  he  can  no  longer  get  milk  from  breast,  and  he  goes  to  river 
for  drink,  leaving  traces  of  his  footsteps.  He  sleeps  under  mother's  arm, 
which  makes  him  smell  dreadfully.  Young  man  notices  tracks  of  boy  several 
times.     He  lays  bow  and  two  arrows  on  his  trail.     In  morning  bow  and  arrows 


466      '  Field  Columbian  Museum — Anthropology,  Vol.  V. 

are  gone.  He  makes  another  bow  and  arrows  and  makes  trap  by  trail,  in  which 
he  hides  himself,  placing  bow  and  arrows  nearer  river.  Boy  (now  grown  up) 
comes.  Man  catches  him.  Boy  bites  and  scratches,,  but  yields.  He  explains 
how  he  came  to  be  alone  and  takes  man  where  woman  was  lying.  Man  bathes 
him,  rubs  him  with  sage  and  they  walk  to  camp.  Moon  makes  other  wife  mad 
by  speaking  about  human  wife.  Buffalo-Woman  starts  off  with  child  for 
their  own  home,  four  divides  off.  Man,  very  fond  of  boy,  follows  and  comes 
to  their  camping  place.  Boy  tells  father  distance  is  great  and  he  had  better 
go  back.  Cow  and  calf  retire,  husband  sleeps  near.  Woman  and  boy  start  off 
early  while  man  is  fast  asleep.  Man  follows ;  boy  advises  him  to  go  back, 
Man  refuses.  Same  thing  occurs  two  following  days.  Next  day  man  awakes, 
wife  and  boy  gone.  He  reaches  their  camping  place  in  evening.  Woman  and 
boy  tell  buffalo  that  their  son-in-law  is  in  outskirts  of  camp.  They  send  him 
pemmican  and  tipi  is  put  up  for  him.  Father-in-law  tells  daughter  to  cover 
her  husband's  face  with  blanket  when  she  brings  him.  Brother  (calf)  of  the 
woman  is  killed  for  him  to  eat.  Bones  are  piled  up  and  hide  placed  over  them 
and  calf  comes  to  life  again.  Husband  wants  to  get  out  to  look  around,  but 
father-in-law  says  it  is  not  necessary,  as  he  is  properly  fed.  Father-in-law 
causes  all  people  to  be  provided  with  meat,  which  was  of  human  flesh.  Moon 
makes  wife  and  boy  go  to  see  strange  thing  occurring  outside.  Man  makes 
hole  with  awl  through  tipi  hide  and  sees  people  go  to  black  snag,  with  hole  at 
bottom,  near  river,  with  human  tracks  near.  He  sneaks  out  and  sees  father- 
in-law  go  to  black  snag  with  red  digging  stick,  people  all  standing  in  two  rows. 
Father-in-law  raises  stick  and  strikes  snag.  Out  comes  human  being  who  runs 
swiftly  between  two  rows  of  people.  Father-in-law  continually  strikes  snag, 
and  other  human  beings  come  forth.  First  one  has  circled  around  and  gone 
back  into  hole.  Human  beings  are  slaughtered  and  taken  back  to  camp  for 
use.  Wife  and  boy  run  to  see  if  man  inside.  They  find  him  lying  on  bed. 
Some  time  afterwards  he  tells  wife  he  wishes  to  go  out  in  mountains  for  rest, 
she  to  come  for  him.  Parents  consent.  He  sharpens  two  knives  and  hides 
them.  His  wife  leads  him  out,  face  covered  up,  to  mountain  side.  He  goes  to 
creek  bottom  and  makes  arrows  and  bows,  and^  hides  them.  Wife  comes  and 
takes  him  home.  He  gets  sinew  from  her.  Next  morning  he  is  taken  out  again 
to  mountain  side,  taking  sinew.  When  alone  he  searches  for  feathers.  He 
places  feathers  on  arrows  and  ties  sinew  strings  to  bows.  He  makes  stone  ar- 
row points.  Next  morning  he  sends  wife  to  father  to  ask  permission  for  him 
to  call  forth  subsistence  for  people.  Father-in-law  agrees  and  man  walks 
toward  dead  black  snag  carrying  digging  stick.  Buffalo  people  found  in  two 
fows,  looking  anxiously  at  him.  He  strikes  snag  and  human  being  comes  out 
running  between  two  rows  of  people.  Moon  continues  striking  and  other  hu- 
man beings  come  forth  until  they  fill  space  between  people.  First  human  being 
is  coming  back  to  snag  and  Moon  strikes  it  senseless.  It  is  woman  with  cut 
nose.  He  tells  her  she  is  one  who  has  ruined  human  race  and  that  he  wants 
her  to  behave  no  longer  as  she  has.  She  will  have  that  kind  of  nose  to  mark 
her.  Moon  commands  that  no  more  human  beings  shall  be  slaughtered.  It  is 
agreed  with  father-in-law  and  made  known  to  buffalo.  Moon  gives  bows  and 
arrows  to  human  beings  for  use  and  protection.  Sends  son  to  tell  father-in- 
law  that  human  beings  will  have  changed  body.  He  shall  not  have  speed  and 
his  body  shall  be  made  up  of  certain  parts.     Father-in-law  accepts  proposition 


Abstracts — Dorsey  and  Kroeber.  467 

iitid  change  of  life  is  made.  Instead  of  buffalo  eating  people,  they  become  sub- 
sistence for  human  beings.  Buffalo-Bull  sends  word  to  son-in-law  by  grand- 
son that  before  they  can  return,  there  will  be  singing,  dancing,  running  race 
and  telling  myths,  each  for  four  days,  and  if  he  goes  through  it  all  he  will 
be  all  right.     (Continued  as  in  Blue-Feather  story.) — D. 

135. — The  Porcupine  and  the  Woman  who  climbed  to  the  Sky. 
Women  go  out  for  firewood.  See  porcupine,  which  begins  climbing  tree. 
Women  try  to  hit  animal  but  it  dodges.  One  of  them  starts  to  climb  tree  to 
catch  porcupine,  which  gets  higher  and  higher.  It  reaches  top  of  tree,  and  as 
woman  approaches  top,  tree  suddenly  lengthens.  Porcupine  and  woman  con- 
tinue climbing  and  finally  reach  sky.  Porcupine  takes  woman  into  camp-circle 
where  father  and  mother  live.  Lodge  is  put  up  for  them  to  live  in.  Porcupine 
is  very  industrious  and  old  folks  well  supplied  with  hides  and  food.  Woman 
decides  to  save  all  sinew  from  buffalo  and  work  on  buffalo  robes  and  other 
things  to  divert  suspicion.  Husband  cautions  her  not  to  dig  too  deep  with 
digging  stick  and  to  go  home  early.  Woman  goes  in  search  of  hog  potatoe.s. 
While  digging,  she  accidentally  strikes  hole;  looks  through  and  sees  green 
earth,  with  camp-circle,  which  she  recognizes.  She  carefully  covers  spot 
and  marks  it.  She  goes  home.  One  morning  husband  starts  off  for  more  beef 
and  tells  wife  to  be  careful  of  herself.  She  takes  digging  stick  and  sinew  to 
hole.  She  ties  string,  to  make  sinew  long  enough  to  reach  bottom.  She  lays 
digging  stick  across  hole,  ties  one  of  sinew  strings  in  center  of  stick  and 
then  fastens  herself  to  lariat.  She  lets  herself  down,  finally  finding  herself 
suspended  above  top  of  tree  which  she  had  climbed,  but  not  near  enough  so 
that  she  could  reach  it.  Husband  tracks  her  to  hole.  He  looks  into  hole  and 
sees  wife  suspended  from  digging  stick  by  sinew  lariat.  He  finds  circular 
stone  and  drops  it  along  sinew  string,  striking  top  of  her  head,  breaking  her 
off  and  landing  her  safe  on  ground.    She  takes  stone  and  goes  to  camp-circle. — P 

136. — The  Porcupine  and  the  Woman  who  climbed  to  the  Sky. 
The  sun  and  the  moon,  two  brothers,  speak  of  marrying  women  on  earth. 
The  moon  turns  to  a  porcupine  which  entices  a  woman  to  climb  a  tree.  Then 
he  takes  her  to  the  sky.  The  sun  returns  with  the  frog.  The  woman  and  the 
frog  are  made  to  contest  in  chewing.  The  frog  attempts  to  use  charcoal  in 
order  to  produce  more  noise,  but  is  discovered.  The  moon  ridicules  her  and 
she  jumps  on  his  breast,  where  she,  remains.  The  moon's  wife  is  told  not  to 
dig  roots.  She  does  so  and  through  the  hole  sees  the  earth.  She  makes  a  rope 
of  sinew  and  attempts  to  let  herself  down,  but  fails  to  reach  the  earth.  The 
moon  finds  her  hanging,  throws  a  stone,  and  kills  her.  Her  child  falls  to  the 
ground  unhurt.  He  is  found  by  an  old  woman,  who  raises  him.  The  boy 
discovers  some  one  eating  their  food  and  kills  the  monster.  The  old  woman 
cries  because  it  is  her  husband.  The  boy  starts  out.  He  kills  many  snakes 
which  he  finds  asleep.  One  threatens  revenge  and  follows  him.  He  is  warned 
by  his  bow,  but  the  fourth  time  the  snake  enters  his  body  while  he  is  asleep. 
The  boy  lies  like  dead  and  becomes  a  skeleton.  At  last  he  causes  it  to  rain 
and  become  hot  until  the  snake  emerges  from  his  skull,  when  he  seizes  it. 
He  attaches  the  snake  to  his  bow.  He  returns  to  the  old  woman.  Then  he 
goes  to  the  people  and  gives  a  young  man  his  supernatural  bow.  He  himself 
turns  to  a  star. — K. 


468        Field  Columbian  Museum — Anthropology,  Vol.  V. 

137. — The  Porcupine  and  the  Woman  who  climbed  to  the  Sky. 

The  moon,  taking  the  shape  of  a  porcupine,  entices  a  woman  to  the  sky 
and  marries  her.  She  has  a 'contest  in  chewing  with  the  frog,  his  older  wife. 
The  frog's  deceit  is  discovered.  The  woman  is  pitied  by  an  old  woman,  who 
lets  her  down  to  the  earth  by  a  rope  made  of  sinew.  Her  child  becomes  a  great 
chief. — K. 

138. — The  Porcupine  and  the  Woman  who  climbed  to  the  Sky. 

A  woman  is  enticed  by  a  porcupine  to  climb  a  tree  which  stretches  to  the 
sky.  The  sun  marries  her.  The  woman  is  forbidden  to  dig  roots  but  does  so 
and  sees  the  earth.  She  lets  herself  down  by  a  sinew  rope  but  fails  to  reach 
the  earth.  Her  husband  kills  her  by  dropping  a  stone.  Her  boy  is  uninjured 
and  is  found  by  the  people. — K. 

139. — Found-in-Grass. 

Man  and  pregnant  wife  camp  by  river.  Husband  tells  her  while  on  hunt 
to  stay  inside  and  not  move  if  some  one  comes  and  calls  for  her.  While  man  is 
away  voice  comes,  calling  woman,  but  she  does  not  move.  Husband  returns 
and  calls  to  wife.  She  goes  out  smiling  and  receives  him.  Husband  again 
warning  her  leaves  tipi  for  fourth  time  and  voice  comes  for  fourth  time, 
calling  distinctly  for  woman.  She  makes  hole  through  tipi  with  awl  to  see 
who  strange  person  might  be.  Stranger  with  tangled  hair  and  fierce  looks 
enters  tipi,  saying  that  was  what  he  had  waited  for  and  takes  seat  back  of 
center.  '  Woman  boils  meat  and  gives  it  to  visitor,  in  wooden  bowl.  Man  says 
that  is  not  kind  of  bowl  he  is  accustomed  to.  She  then  offers  the  food  in 
her  white  buffalo  robe,  and  her  best  buckskin  dress.  Man  rejects  them.  Finally 
she  takes  meat,  lies  down  in  front  of  him  and  places  meat  on  top  of  her  chest. 
Man  now  eats  and  then  cuts  woman  open.  Finding  twins  he  throws  one  by 
the  door  and  other  by  the  spring  and  lays  woman  with  back  towards  fire,  cover 
ihg  her  with  buflfalo  robe.  Then  man  leaves.  Husband  returns,  wife  does  not 
answer  his  call.  He  enters  and  sees  wife  covered  with  robe.  Pulls  off  robe 
and  turns  her  body  toward  fire  and  sees  her  condition.  He  goes  out  and 
mourns  during  night.  In  morning  he  buries  his  wife  on  prairie.  On  returning 
next  m6rning  he  finds  arrows  scattered  inside  tipi.  Again  goes  to  prairie  to 
mourn,  returns  secretly.  Hears  boys  playing  inside  tipi  and  rushing  in  catches 
one,  named  "By-the-Door,"  other  boy  (Spring-Boy)  escapes.  By-the-Door 
fights  but  father  reasons  with  him.  Finally  child  yields  and  both  are  happy. 
Father  tells  boy  to  persuade  his  brother  Spring-Boy  to  come  and  play  arrow 
game.  Father  goes  away,  By-the-Door  cries  to  brother  to  come  play  game. 
Spring-Boy  at  first  refuses,  then  goes  in  and  they  play.  By-the-Door  induces 
Spring-Boy  to  stoop  down,  jumps  on  him  and  calls  father.  Father  rushes  in 
and  grabs  boy,  who  resists  at  first.  Boys  tell  father  to  make  two  bows  and  two 
black  arrows  and  two  red  arrows,  and  to  erect  sweat-lodge  and  place  mother 
inside.  Boys  shoot  arrows,  first  bJack  then  red,  up  in  air.  calling  on  mother 
to  get  away.  Sweat-lodge  moves  a  little  each  time.  'At  fourth  arrow,  mother 
comes  out  of  sweat-lodge  fully  restored.  Family  thus  formed  anew.  Father 
warns  boys  not  to  go  to  timber.  Boys  steal  away.  They  see  lone  tipi  with  man 
with  tangled  hair  in  it.     Man   welcomes   them  inslide  tipi.     Snakes   are  crawl- 


Abstracts — Dorsey  and  Kroeber.  469 

ing  everywhere.  Boys  sit  on  flat  stones.  Man  tells  them  to  louse  him.  They 
untangle  his  hair  and  find  he  has  open  brains,  hence  name,  "Open-Brains."' 
He  was  first  murderer.  He  goes  to  sleep.  Boys  tie  his  hair  to  tipi  poles, 
place  red  hot  stone  inside  his  skull.  He  struggles,  but  finally  burns  to  death. 
Boys  cut  off  hair,  carry  it  home  to  father  for  pendants.  Father  warns  boys 
against  hill  where  fierce  animal  lives.  Boys  go  and  find  fierce  buffalo  bull 
covered  with  iron.  Buffalo-Bull  charges.  Boys  shoot  him  and  take  horns  to 
father  for  dippers.  Father  warns  boys  against  precipice  at  river,  for  very 
strong  unmerciful  being  lives  there.  Boys  go  and  find  nest  of  young  eagles 
(Thunder-birds).  Boys  ask  them  what  sign  would  be  in  sky  if  father  eagle 
got  mad,  and  twist  their  noses.  They  say,  dark  clouds  and  rain  in  torrents. 
Boys  shoot  two  arrows  into  wall  of  rock  to  see  if  father  can  pull  them.  He 
returns  and  rushes  at  arrows,  grabs  their  heads  and  flies  back,  stretching  arrows 
to  distance,  but  arrows  contract  back  to  rock.  Boys  kill  Thunder-bird  and 
little  ones.  They  take  feathers  to  father  for  bonnets  and  arrows  and  wings 
for  fans.  Father  makes  boys  netted  wheel.  Tells  them  not  to  throw  it  with 
the  wind.  Whirlwind  carries  boys  to  distant  land.  Old  woman  cutting  grass  for 
bedding  finds  one  of  the  boys  full  grown,  takes  him  home  to  assist  her.  He  is 
dirty  and  has  big  belly.  People  call  boy  "Found-in-Grass."  Big  chief  has  two 
handsome  daughters.  People  try  in  vain  to  kill  kit-fox  in  tree.  Chief  offers 
older  daughter  in  marriage  to  slayer  of  kit-fox.  Boy  gets  old  woman  t.o 
make  him  bow  and  arrows.  People  ridicule  his  appearance.  He  kills  kit-fox. 
Crow  claims  to  have  killed  kit-fox  and  marries  older  daughter.  Boy  tells 
grandmother  to  go  touch  animal  and  to  bring  home  a  small  piece  of  fur.  Old 
woman  does  so.  In  morning,  piece  has  become  whole  hide,  finer  than  original. 
Boy  sends  it  to  chief.  Chief  gives  boy  younger  daughter  for  wife.  Older  sister 
makes  fun  of  boy.  Tipi  put  up  for  both  couples.  On  two  mornings.  Crow- 
Woman  secretly  pours  water  on  bed  of  younger  sister,  telling  her  that  her 
husband  urinated.  Third  night,  Found-in-Grass  returns  much  improved 
in  appearance.  In  morning,  Crow-Woman  again  pours  water  on  sister's  bed. 
Fourth  night,  Found-in-Grass  comes  late,  places  feather  lance  against  fork 
stick  at  back  of  tipi.  He  has  on  quilled  buffalo  robe  and  good  clothes,  panther 
bow-case  and  quiver  of  bow  and  arrows.  He  smells  of  sweet  grass.  In  morn- 
ing, Crow-Woman  noticing  young  man's  fine  appearance  and  clothing  becomes 
.'namored  ,  of  him.  She  wants  to  serve  Found-in-Grass  but  sister  objects. 
Found-in-Grass  has  wife  tell  father  to  get  people  to  make  corral  and  at  gate 
to  place  buffalo  chips  on  edge,  last  one  to  be  very  thin  and  from  scabby  bull. 
When  he  nears  corral,  tells  flat  chip  he  will  shoot  it  and  rest  will  get  ,up  alive 
and  be  slaughtered  by  people.  Crow- Woman  offers  to  help  carry  Found-in- 
Grass'  beef  to  camp,  sister  objects.  He  puts  blood  into  intestine  bag  for 
father-in-law.  Crow-Woman  begs  to  carry  it  home.  He  secretly  pierces  bag 
with  thorn.  Crow-Woman  carrying  bag  spoils  her  robe.  Found-in-Grass 
and  wife  make  fun  of  her.  She  grieves,  goes  out  into  prairie  and  cries,  day  and 
night.  Gopher  asks  why  she  is  crying.  She  tells  him  and  he  states  what  he 
will  do.  In  the  morning  she  goes  and  pulls  blankets  away  and  tells  husband  to 
get  up  and  stir  around  for  father-in-law.  When  Found-in-Grass  gets  up  he 
finds  himself  in  pit  up  to  waist  and  ground  around  him  turned  into  solid 
stone.  As  people  pass  Found-in-Grass,  they  leave  anything,  asking  mercy  and 
protection. — D. 


470        B'lELD  Columbian  Museum — Anthropology,  Vol.  V. 

140. — Found-in-Grass. 

[In  this  version,  second  monster  slain  by  boys  is  a  panther.  Fourth 
monster  is  multi-colored  worm  which  they  kill.  On  way  home,  Spring-Boy 
is  blow  away  in  dust  storm  which  overtakes  them.  Crow  is  already  married 
to  older  daughter  of  chief.]  Found-in-Grass  wants  to  marry  the  younger 
and  sends  old  woman  to  ask  for  her.  Older  sister  says  boy  is  ugly  and  dirty. 
Boy  tells  old  woman  to  get  material  and  he  makes  small  running  wheel  repre- 
senting animals,  also  darts.  He  rolls  wheel  and  hits  it  with  one  of  darts. 
When  wheel  stops  there  is  dead  buffalo  steer.  Each  time  wheel  becomes  larger 
and  also  buffalo.  Old  woman  delivers  beef  to  chief.  Thus  his  family  become 
acquainted  with  Found-in-Grass'  ability.  Younger  sister  brings  prepared  food 
for  him  at  night.  He  becomes  beautiful  and  girl  falls  in  love  with  him.  Found- 
in-Grass  sends  old  woman  to  tell  chief  to  erect  two  diverging  rows  of  stone 
heaps,  beginning  at  precipice.  Boy  rolls  wheel  and  causes  buffalo  to  come 
into  corral.  People  wait  until  there  are  plenty  of  buffalo  and  then  drive  them 
over  precipice.  Everybody  goes  down  to  get  as  much  skins  and  beef  as  they 
like.  When  Found-in-Grass  is  working,  older  sister  is  around  working  near 
him,  trying  to  win  him.  Found-in-Grass  makes  bag  of  blood  to  carry  himself.- 
Older  sister  wants  to  carry  it.  Found-in-Grass  stabs  bag  with  knife  and  tells 
her  bag  is  leaking,  but  she  does  not  care.  Big  tipi  is  put  up  and  completely 
furnished.  Found-in-Grass  is  called  to  tipi  and  finds  younger  sister  awaiting 
hiim  as  wife,  also  finds  food  and  relatives. — D. 

141. — Found-in-Grass. 

[In  this  version  woman  offers  stranger  wooden  bowl,  eagle-tail  fan. 
buffalo  robe,  war  bonnet,  kit-fox,  white  buffalo  robe,  elk-tooth  dress,  and 
dress,  finally  herself,  as  food  dish.  In  restoring  mother  to  life  red  arrow  is 
used  first.  The  twins  kill  water  monster.  Thunder-bird,  Tangle-Hair,  a  woman, 
and  in  shooting  at  little  bird  they  pick  up  last  arrow  shot,  which  causes 
whirlwind.  The  foster-mother  of  Found-in-Grass  makes  him  bow  of  rib. 
arrows  and  netted  wheel.  With  wheel  he  provides  buffalo.  Older  daughter 
of  chief  offered  for  captor  of  red  kit-fox.  He  traps  it,  but  Crow  steals  it. 
He  creates  another  hide  from  piece  of  fur.  Crow  gets  older  daughter,  Found- 
in-Grass  younger.  Found-in-Grass  turns  chips  into  buffalo.]  Found-in-Grass 
reaches  home  with  Crow  and  wife  as  servants.  Father-in-law  directs  old  man 
to  invite  chiefs  and  warriors  to  Found-in-Grass'  tipi  for  smoke.  Men  of  all 
ranks  come  and  feast  with  greatest  hero.  Tribe  over  great  famine.  Found- 
in-Grass  ambitious  for  war-path.  He  makes  bladder  bag  and  fills  it  with  por- 
cupine quills  and  cleans  war  lance.  Starts  alone  and  at  last  spies  enemy's 
camp-circle  and  advances  silently  to  kill,  but  is  seen  by  herder  who  gives 
alarm.  Horsemen  in  war  costumes  come  against  him  and  he  escapes  to  rocky 
hill.  When  foe  near  him  he  opens  bladder  bag  and ,  thousands  of  warriors 
go  after  his  enemies.  He  kills  many  and  takes  several  scalps.  Men  soon 
massacre  camp-circle  and  then  go  back  to  bladder  bag.  Found-in-Grass  re- 
turns to  camp,  gives  wolf-cry  and  goes  to  his  tipi.  People  have  big  scalp- 
dance,  which  lasts  many  days  and  nights.  Found-in-Grass  is  now  chief's  war- 
rior and  tribe  respects  and  obeys  him.  Four  times  he  goes  out  on  war-path 
alone    and    returns    victorious.      People    are    well    supplied    with    all    kinds    of 


Abstracts — Dorsey  and  Kroeber.  471 

scalps.  Man  (Nih'a°5a°)  asks  Found-in-Grass  to  transfer  bag  to  him  that 
he  may  conquer  nations  too.  He  does  so  and  instructs  Nih'a°(;a°  how  to  use 
It.  Nih'a°ga°  goes  alone,  comes  to  enemy's  camp  and  drives  herd,  of  ponies 
homeward.  Enemy  overtakes  him  and  he  finds  breastwork  on  hill.  Enemy 
charges  him.  He  opens  bag  and  out  come  thousands  of  warriors  who  chase 
and  kill  enemy,  taking  scalps.  Enemy  is  totally  massacred.  Nih'a^^a'*  returns 
with  scalps  and  gives  wolf-cry.  Nih'a°ga°  tells  his  adventure  and  there  are 
scalp-dances.  Nih'a^ga"*  twice  goes  on  war-path  and  returns  victorious.  Fourth 
time  he  goes  and  meets  enemy's  camp.  He  kills  people  until  he  is  shot  dead. 
One  of  those  gathered  around  him  shoots  at  bag  and  from  it  come  warriors 
charging  upon  the  people.  People  soon  massacred.  Nih'a'^ga^  killed  because 
he  neglects  bag.  Men  from  bag  return  to  camp  taking  several  scalps  with  them 
and  make  wolf-cries.  They  parade  around  camp-circle  on  horseback.  After 
I>arade  warriors  go  to  Found-in-Grass'  tipi  and  are  put  away  in  new  bladder 
bag.  Found-in-Grass  finds  body  of  Nih'a^^a'^  and  resurrects  him  and  brings 
him  back  to  tribe. — D. 

142. — Found-in-Grass. 

A  man  who  goes  hunting  forbids  his  wife  to  look  if  any  one  should  come. 
Tangled-hair  comes  and  shouts,  but  she  does  not  look  at  him.  The  fourth 
time  she  looks  and  he  enters  the  tent.  With  difficulty  she  satisfies  him  with 
regard  to  plates.  He  kills  her  and  throws  her  unborn  boys  away,  one  behind 
the  door  and  one  into  a  spring.  The  man  returns  and  mourns  for  his  wife. 
When  he  returns  again  he  finds  his  arrows  scattered.  He  watches  and  finds 
his  two  boys  playing.  He  catches  one,  and  then  this  one  entices  the  other 
from  the  spring  and  the  man  catches  him  too.  The  boys  tell  him  to  mak«j 
bows  for  them  and  a  sweat-house  for  their  mother.  They  shoot  up  in  the  air 
until  their  mother  leaves  the  sweat-house  alive.  The  man  tells  his  sons  not  to 
go  near  Tangled-hair.  They  visit  him,  louse  him  until  he  sleeps,  tie  his  hair 
fast,  and  kill  him  by  putting  hot  stones  into  his  open  head.  Their  father  warns 
them  not  to  go  to  a  stream.  They  go  there.  A  water  monster  fails  to  drowa 
them.  They  ride  on  him  and  kill  him.  Their  father  forbids  them  to  go  to  a 
mountain.  They  go  there  and  find  young  thunders,  whom  they  kill.  They 
are  pursued  by  the  old  thunder.  They  challenge  her  to  pull  their  elastic  arrows 
from  a  rock.  She  attempts  to  do  so  and  is  dashed  to  death.  When  their  father 
forbids  them  to  shoot  prairie  chickens  in  the  sage  brush,  they  do  so.  On  their 
way  home  a  storm  comes  and  Spring-child  is  blown  away  by  the  wind.  He  is 
found  in  the  grass  by  an  old  woman  and  lives  with  her.  A  man  announces 
that  he  who  captures  a  porcupine  shall  marry  his  daughter.  The  boy  traps 
a  porcupine,  which  the  crow  steals.  The  crow  marries  the  man's  older  daugh- 
ter, and  when  the  boy  claims  that  he  caught  the  porcupine  he  is  given  the 
younger  daughter.  At  night  he  becomes  a  handsome  young  man,  but  the  older 
sister  ridicules  him.  Then  the  boy  turns  to  a  handsome  young  man  and 
makes  buffalo  for  the  people,  who  kill  many.  His  sister-in-law  falls  in  lovi- 
with  him. — K. 


472        Field  Columbian  Museum — Anthropology,  Vol.  V. 

143. — Found-in-Grass. 

A  man  tells  his  two  sons  not  to  go  where  the  thunder-birds  are.  They  go 
and  tease  the  young  thunders.  One  of  them  is  blown  away.  He  is  found  by 
an  old  woman.  A  girl  is  offered  as  a  prize  for  a  porcupine.  The  boy  suc- 
ceeds in  winning  her.  Her  older  sister  ridicules  him.  The  boy  makes  buffalo 
for  the  starving  people.  He  becomes  a  chief.  His  sister-in-law  falls  in  love 
with  him.     He  is  found  again  by  his  father. — K. 

144. — Blue-Bird^  Buffalo-Woman,  and  Elk-Woman. 

Blue-Bird,  who  is  married  to  Elk-Woman,  in  his  travel  finds,  marries, 
and  leaves  a  Buffalo-woman.  Later  she  overtakes  him  with  her  child,  a  calf. 
Blue-bird  lives  with  both  wives,  who  are  jealous  and  rival  each  other  in  pro- 
curing meat.  The .  Buffalo-woman  leaves,  taking  her  boy  with  her.  Blue- 
bird follows  them.  In  the  fourth  herd  he  finds  his  son,  the  calf.  Blue-bird 
wishes  to  return  with  it.  The  calf's  grandfather  tells  Blue-bird  to  race  with 
the  buffalo.  The  calf  is  allowed  to  run  in  his  stead  and  wins  the  race.  Then 
the  man  is  told  to  pick  out  his  son  from  all  the  buffalo  calves.  The  calf 
moves  its  ear,  foot,  and  tail,  and  he  recognizes  it.  Then  the  man  is  asked  to  dance 
against  the  buffalo  for  four  days.  The  calf  takes  his  place  and  wins  by  danc- 
ing on  four  turtle  shells.  Then  the  man  is  to  keep  awake  during  four  days 
of  myth-telling.  The  fourth  morning  he  goes  to  sleep.  The  bviffalo  trample 
him  to  death,  leaving  no  remains  except  a  plume.  His  brother  Magpie  knows 
by  the  cloud  of  dust  that  Blue-bird  has  been  killed.  He  finds  the  blue  plume, 
puts  it  into  the  sweat-house,  shoots  upward,  and  Blue-bird  emerges  from  the 
sweat-house  alive.  The  Buffalo-woman,  followed  by  the  buffalo,  comes  to 
destroy  Blue-bird  and  the  people.  Elk-woman  directs  them  to  make  a  sweat- 
house  of  four  kinds  of  wood.  The  buffalo  try  to  *  break  the  sweat-house. 
Many  are  killed,  but  only  one  layer  of  wood  remains.  At  last  only  the  Buffalo- 
woman  is  left.  She  and  Elk-woman  abuse  each  other.  She  charges,  sticks 
fast  in  the  wood,  and  is  killed  by  Elk-woman.  The  buffalo  become  food  for 
men  and  Elk-woman  becomes  an  elk  in  the  mountains.- — K. 

145. — Blue-Feather,  Buffalo- Woman  and  Elk-Woman. 

Blue-Feather,  industrious,  generous,  tells  wife  needs  another  companion. 
She  makes  no  objection.  Late  in  night  he  comes  home  with  woman.  First  wife 
(Buffalo- Woman)  wears  long  fringe  buckskin  dress.  Second  wife  (Elk- 
Woman)  has  fringed  elkskin  dress  with  elk^teeth.-  New  wife  gives  birth  to 
boy,  which  grows  fast.  Two  boys  at  play  quarrel.  Mothers  ignorant  of  quar- 
rel, but  become  jealous.  Elk-Woman  gets  wood,  also  piece  of  bark,  makes 
fire  inside  tipi,  and  holds  bark  over  fire.  Bark  turns  into  roasted  beef,  with 
wh^ch  she  makes  pemmican.  Gives  it  to  husband  and  asks  him  to  invite  men 
to  feast.  Old  man  makes  announcement.  Men  come,  many  eat,  but  pemmican 
retains  its  original  size.  Elk-Woman  directs  balance  of  pemmican  to  be 
given  to  other  woman.  Then  Buffalo-Woman  goes  through  same  performance. 
'Directs  rest  be  given  to  Elk-Woman.  Elk-Woman  jealous  and  runs  awa.v 
with  her  boy.  Husband  finds  her  and  persuades  her  to  return.  She  tells  hus- 
band of  herd  of  elk.  she  to  have  teeth  and  number  of  hides.     Old  man  makes 


Abstracts — Dorsey  and  Kroeber.  473 

announcement.  People  surround  animals,  •  get  immense  supply  of  beef  and 
bring  teeth  and  hides  to  Elk-Woman.  Then  Buffalo-Woman  starts  off.  Hus- 
band follows  her  and  brings  her  back.  Buffalo-Woman  tells  of  buffalo.  Peo- 
ple are  successful,  all  well  supplied.  Tongues  and  hearts  given  to  Buffalo- 
Woman.  Elk- Woman  again  runs  away.  Husband  brings  her  back.  Meanwhile 
Buffalo-Woman  gets  away.  He  starts  in  search  for  her,  but  says  in  cnse  of 
any  mishap  a  cloud  of  dust  will  reach  to  sky.  He  passes  two  camp-circles, 
discovers  tracks  of  wife  and  child,  like  those  of  buffalo  cow  and  calf.  Soon 
sees  herds  of  buffalo,  cow  and  calf  among  them.  Boy  (calf)  tells  him  that 
chief  bull,  his  grandfather,  is  cruel  to  strangers,  and  to  cover  his  face. 
Calf-Boy  leads  Blue-Feather,  his  head  covered,  to  main  herd.  Calf-Boy  tells 
grandfather  his  own  father  has  come  after  him,  but  grandfather  says  he  shall 
not  escape  unless  he  can  identify  him  from  the  rest  of  calves.  Calf-Boy  tells 
father  he  will  shake  right  ear  and  move  left  foot.  All  calves  are  alike  and  as 
he  tries  to  identify  boy  all  shake  right  ear  and  move  left  foot.  Fourth  time, 
he  comes  behind  young  calf,  who  shakes  right  ear  and  moves  left  foot,  and 
says  that  is  Calf-Boy.  Grandfather  says  father  must  dance  with  them  four 
nights  and  four  days.  Calf-Boy  is  allowed  to  dance  for  father,  who  has  only 
two  legs.  Then  grandfather  says  they  are  to  have  a  race  and  he  allows  Calf- 
Boy  to  run  for  his  father.  Blue-Feather  ties  his  eagle  feather  headdress  to 
Calf-Boy's  tail.  Main-Bull,  with  assistance  of  minor  bulls,  sings  four  songs 
and  at  close  starts  race  to  high  hill  and  back.  Calf-Boy  in  lead,  on  account  of 
breath-feathers.  Buffalo  when  running  fall  down  hill.  Some  are  killed, 
others  crippled,  but  Calf-Boy  wins  race.  Grandfather  now  says  there  will  be 
myths,  tales  and  stories  for  four  days  and  nights  and  father  will  have  to  listen. 
Oldest  bulls,  steers  and  cows  gather  in  circle,  rest  of  buffalo  sit  down  to  lis- 
ten. Calf-Boy  determines  to  sit  close  to  father  and  gets  stick.  At  daybreak, 
on  third  night.  Blue-Feather  falls  asleep  and  snores.  Story  ends.  Calf-Boy 
tries  to  wake  him  up.  He  only  raises  his  head.  Buffalo  walk  over  Blue- 
Feather  and  trample  him  in  dust.  Cloud  of  dust  rises  to  sky.  People  at  camp- 
<;ircle  see  the  cloud  and  know  that  Blue-Feather  has  perished.  Birds  and  ani- 
mals are  employed  to  search  for  body.  Crow"  gets  to  spot  and  hears  person 
groaning,  but  fails  to  find  remnants  of  BluerFeather,  so  with  other  birds.  Blue- 
Bird  arrives  and  finds  tiny  piece  of  eagle  breath-feather  groaning.  Blue- 
Bird  takes  it  to  camp-dircle  and  drops  it  in  center.  People  erect  sweat-lodge 
and  take  it  inside.  Son  of  Blue- Feather  (by  Elk- Woman)  comes  out  with  bow 
and  foil!  arrows,  two  black,  two  red.  Boy  takes  black  arrow  and  shoots  it  up 
in  air  and  says  in  loud  voice.  "Get  out  of  way,  father!"  Sweat-lodge  moves 
at  bottom.  Shoots  red  arrow,  crying  as  before.  Lodge  moves  on  sides.  Shoots 
black  arrow.  Sweat-lodge  moves  at  top.  Walks  away  quite  a  distance  and 
shoot.'  red  arrow  and  says,  "Get  out  of  way,  father!  Get  out!"  Blue-Feather 
-comes  out,  alive,  brushing  his  hair,,  and  looking  around  camp-circle. — D. 

146. — Blue-Feather  and  Lone-Bijll. 

Man  on  journey  strikes  trail  of  woman.  He  wishes  he  could  overtake 
and  marry  hef.  He  starts  in  direction  of  trail  and  comes  to  bunch  of  blue- 
stem  grass  and  finds  pieces  of  sinew  and  trimmings  of  moccasins.  He  comes 
to  several  such  places  and  finally  sees  sitting  woman  with  beautiful  painted 
robe,  mending  moccasins.     He  stoops  to  take  look  at  her  face.     He  speaks  to 


474        Field  Columbian  Museum — Anthropology,  Vol.  V. 

her  and  she  asks  him  if  he  has  wished  to  marry  her.  He  agrees  to  take 
her  and  go  home  with  her.  They  start  off  and  come  cross  river  and  land  at 
big  tipi  facing  toward  sunrise.  It  has  sun  disc  at  back  and  four  smaller 
discs  in  front  and  is  decorated  with  rattle  pendants  and  porcupine  quill.  They 
enter  tipi  and  when  night  comes  on  they  go  to  bed.  Before  sunrise,  woman 
goes  out,  leaving  man  in  bed.  Husband  awakes  and  sees  buffalo  cow  grazing 
few  paces  from  bed,  which  is  buffalo  wallow.  Tipi  has  disappeared  as  woman 
went  out  of  it.  She  changed  into  buffalo  cow.  Man  gets"  up  and  advances 
toward  cow,  which  turns  around  and  becomes  woman  again.  They  journey 
on  to  another  divide  and  after  wading  river  come  to  big  tipi,  well  ornamented. 
They  enter  and  when  night  comes,-  retire.  In  morning,  tipi  disappears  and 
woman  again  turns  to  buffalo  cow,  but  becomes  real  woman  when  husband 
walks  toward  her.  They  go  on  again  and  have  similar  experience,  which 
occurs  also  on  two  following  days.  After  wading  across  river  on  last  day  they 
come  to  big  camp-circle,  illuminated,  just  after  sunset.  Woman  is  to  be  very 
quiet  and  go  ahead.  She  throws  her  robe  over  him  that  they  may  appear  as 
one  person  going  to  her  father's  tipi.  They  enter  and  father  is  pleased  to 
have  son-in-law.  He  tells  daughter  to  kill  one  of  her  little  brothers  and  boil 
him  for  man's  meal.  She  kills  him  with  club.  Father  tells  her  to  be  care- 
ful in  skinning  his  hide  and  to  lay  it  aside  in  heap.  The  boys  were  yellow 
calves,  brothers-in-law  to  the  new  husband.  When  calfs  hide  thrown  in  heap 
it  becomes  live  animal  again.  Husband  is  not  permitted  to  go  out  alone.  On 
three  occasions  father  tells  daughter  to  keep  husband  inside  for  certain  length 
of  time,.  There  was  to  be  a  round-up  of  game,  into  camp-circle,  and  every- 
body would  have  to  receive  blessing.  On  fourth  day  father  cautions  daughter 
again.  When  all  people  gone,  husband  pierces  tipi  with  awl  and  peeps  out. 
He  sees  vast  multitudes  standing  in  two  rows  from  black  cottonwood  snag. 
Close  to  snag  is  man  with  big  club,  ready  to  strike.  As  man  strikes  snag, 
people  come  out  from  base.  First  comes  person  with  cut  nose.  He  runs  at 
full  speed  between  lines  and  returns,  going  into  butt  of  snag,  after  immense 
number  of  Ijuman  beings  have  come  into  camp-circle  and  become  victims, 
they  are  chased  throughout  camp-circle  and  slaughtered  for  food.  Husband 
'thinks  of  unmerciful  slaughter,  and  after  some  time  has  elapsed  tells  wife  he 
wishes  to  call  for  general  round-up.  Wife  tells  father,  who  agrees  and  says 
husband  is  to  designate  day.  Wife  then  pregnant.  Husband  sends  her  to  tell 
father  he  would  do  act  to-morrow.  He  then  makes  bow  of  last  rib,  with  two 
red  and  two  black  arrows.  Wife  tells  father,  who  has  just  eaten  liis  meal  of 
human  flesh.  Husband  commands  wife  to  make  pemmican  out  of  brother-in-law's 
fesh.  When  wife  prepares  pemmican  she  gives  birth  to  boy.  Husband  goes 
to  black  snag  carrying  bow  with  four  arrows  and  pemmican.  People  from 
camp  line  up  ready  to  receive  blessing-  and  have  big  slaughter  again.  He  takes 
big  stick  and  strikes  snag  with  all  his  might.  Out  comes  person  with  cut  nose, 
running  at  full  speed  toward  slaughter  place.  Husband  strikes  snag  continu- 
ously and  vast  number  of  human  beings  come  out  from  butt.  Cut- Nose  has 
returned  to  snag  and  is  about  to  enter  when  husband  strikes  him  dead.  He 
ihen  calls  to  people  to  come  back  and  taste  pemmican.  They  return,  take  a  bite 
of  pemmican  and  are  saved  from  death.  Husband  is  chief  of  big  camp-circle 
of  human  beings.  Other  people  become  enraged  and  decide  that  Lone-Bull 
shall  challenge  husband  for  exhibition  of  power.     Winner  to  have  ruling  power. 


Abstracts — Dorsey  and  Kroeber.  475 

\oung  boy  of  human  husband  goes  to  the  father  and  says  that  Lone-Bull 
has  two  soft  parts  about  his  body,  in  front  below  neck  and  at  flanks  (kidneys). 
Boy  returns  and  then  Lone-Bull  send?  him  to  tell  father  to  prepare  for  duel. 
Husband  takes  bow  and  four  arrows  and  walks  to  open  ?pace.  Lone-Bull 
starts  for  antagonist,  warns  him  to  get  his  power  ready  and  makes  terrific 
rush  at  him.  but  misses,  as  husband  dodges.  Lone-Bull  rushes  at  man  three 
other  times,  but  always  misses.  Lone-Bull  tells  man  to  take  good  look  at  him 
and  he  walks  around  and  around,  with  bow  and  arrows,  inspecting  his  body. 
He  sends  arrow  through  Lone-Bull's  heart.  Other  arrow  he  sends  into  his 
flank,  and  Lone-Bull  staggers,  vomiting  blood,  and  drops  dead.  Man  returns 
to  camp-circle  with  glory.  Lone-Bull  comes  to  life  again  cind  sends  boy  to 
tell  father  that  all  calves  arif  to  be  collected  at  one  place  and  if  he  can  dis- 
tinguish him  (son)  from  the  rest,  he  shall  win  the  day.  Boy  tells  father 
he  will  move  his  left  ear.  All  yellow  calves  come  together,  and  as  all  move 
left  ear,  man  cannot  distinguish  his  son,  until  the  fourth  time  around  when  boy 
moves  left  ear  and  stops.  Father  points  him  out  and  again  wins  the  day. 
Lone-Bull  then  proposes  a  race,  consenting  for  boy  to  run  for  his  father,  who 
has  only  two  legs.  Man  ties  an  eagle  breath-feather  to  boy's  tail  and  he  wins  the 
race.  Lone-Bull  sends  man  word  that  there  will  be  dancing  for  four  days  and 
nights  and  if  he  can  dance  continuously  without  sleeping  he  will  win  the  day 
for  good.  Before  dance  begins,  father  fastens  four  small  turtles  to  Calf-Boy's 
feet.  On  morning  of  third  day  most  of  animals  have  fallen  asleep  in  standing 
position  within  sunken  holes.  By  evening  dance  is  over  and  buffalo  have 
disappeared.  Calf-Boy  does  not  sink  in  ground  and  therefore  it  is  victory  for 
his   father. 

Lone-Bull  asks  boy  to  go  and  tell  father  that  thereafter  they  will  be 
harmless  to  his  fellow-men  and  their  flesh  shall  be  his  subsistence.  They 
will  protect  themselves  by  hearing  and  smell  and  run  away.  To  remedy  this 
a  murderer  is  to  eat  a  piece  of  human  flesh,  and  then  they  will  be  at  close 
range.  Lone-Bull  sends  boy  to  ask  his  father  what  he  shall  have  for  his 
backbone.  Man  in  reply  sends  war  bonnet.  Afterwards  he  sends  to  know 
what  he  shall  have  for  tongue,  and  man  sends  middle  eagle  feather;  for  eyes, 
two  pieces  of  hail;  for  heart,  small  air  sack  (from  vine  which  grows  on  wil- 
lows and  Cottonwood);  for  lungs,  some  "water  foam";  for  horns,  two  wing 
feathers ;  for  larynx,  moon-shell ;  for  intestines,  Mexican  blanket ;  for  gullet, 
straight  pipe;  for  tail,  eagle  breath-feather;  for  kidneys,  two  red  stones; 
for  liver,  big  mushroom;  for  brain,  white  lime-clay;  for  blood,  red  paint  in  water; 
for  bronchial  tube,  flute ;  for  teeth,  elk  teeth ;  for  hoofs,  eight  black  stones ; 
for  shoulder-blades,  white  eagle  tail ;  for  ribs,  eagle  wing  feathers ;  for  spleen, 
beaver's  tail;  for  stomach,  cotton  wood  bark;  for  spinal  marrow,  long  pith 
of  sunflower  weed;  for  tallow,  cottonwood  pith;  for  ears,  two  bear's  ears; 
for  arm  muscles,  rattle;  for  hair,  jet  black  hide  of  bear.  Lone-Bull's  entire 
body  is  made  up  of  these  articles* — D. 


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